LII3RAKV 


UNIVERSITY  OF  CALIFORNIA. 


OF" 


Mrs.  SARAH  P.  WALS WORTH. 

Received  October,  1894. 
Accessions  No.G       ~~. 


THE    TEMPERANCE 

BIBLE-COMMENTARY, 

FIRST  AMERICAN  EDITION, 


WITH  A  NEW  PREFACE 


BY    TAYLER    LEWIS,    LL.D., 

ntoncssoR  OF  ORIENTAL  LITERATURE,  UNION  COLLEGE,  SCHBNECTADV. 


"  It  is  unique  in  its  kind  as  a  collection  and  fair  presentation  of  everything  in 
Scripture  that  can  possibly  bear  on  the  question.  It  sets  before  us  the  whole  matter 
— Hebrew,  Greek,  Latin,  Syriac,  Chaldee. 

"  Regarded  simply  as  a  Biblical  treatise,  having  no  reference  to  a  much  dis- 
puted moral  question,  it  would  be  pronounced  by  scholars  a  work  of  high  philo- 
logical value." — Professor  TAYLER  "LEWIS,  Union  College. 

"The  more  I  look  into  this  noble  work,  the  more  do  I  admire  its  breadth,  depth, 
and  exhaustiveness.  It  is  a  truly  grand  contribution." — Professor  GUTHRIE, 
Glasgow. 

"This  work  is  exhaustive  of  the  subject,  and  will  have  a  permanent  value.  It 
is  no  inconsiderable  service  to  have  rescued  the  Bible  from  the  false  glosses  of 
prejudice  and  ignorance." — The  Northern  Express,  Newcastle-on-Tyne. 

"  No  less  than  638  passages  of  Holy  Scripture  are  explained  in  the  goodly  vol- 
ume."— The  Methodist  Recorder. 

"  We  commend  all  parties  to  read  this  book,  and  involving  as  it  does  the  question 
of  the  frown  or  approbation  of  Holy  Scripture  on  our  social  drinking  usages,  it 
cannot  be  too  gravely  read  or  too  devoutly  pondered." — The  Baptist  Messenger, 
England. 

"  I  have  now  kept  it  on  my  table  for  several  months.  I  found  it  of  great  use  in 
interpreting  certain  passages  in  the  Lessons,  and  other  portions  of  Holy  Scripture, 
which  I  had  occasion  to  read  privately  and  before  my  congregation.  On  the  points 
it  more  especially  examines,  it  is  more  thorough  and  exhaustive  than  any  com- 
mentary  I  have  ever  met  with.  I  don't  wonder  that  our  learned  friend,  Dr  Tayler 
Lewis,  speaks  of  it  so  warmly,  as  a  valuable  addition  to  our  sacred  literature." — 
W.  PAYNE,  D.  D.,  Sckeneclady. 

"  THE  BOOK  OF  BOOKS  on  this  question.  I  trust  steps  will  be  taken  by  some 
friend  of  truth  and  humanity  in  each  church  in  this  Union,  to  supply  his  own 
pastor  with  a  copy." — Hon.  E.  C.  DELAVAN,  Schenectady. 


THE    TEMPERANCE 


BIBLE-COMMENTARY: 


GIVING  AT   ONE  VIEW 

VERSION,  CRITICISM,  AND  EXPOSITION, 

IN   REGARD  TO 

ALL  PASSAGES  OF   HOLY  vf  Rl¥  BEARING  ON  <  WINE '  AND 

'STRONG  DRINK,'  OR  ILLUSTRATING  THE  PRINCIPLES 

OF    THE    TEMPERANCE    REFORMATION. 


BY 

DR  FREDERIC  RICHARD  LEES,  F.S.A. 


i\ 

AND 


REV.  DAWSON  BURNS,  M.A. 


"  Rightly  dividing  the  Word  of  Truth." 


NEW   YORK: 
SHELDON  &  Co.,  500  BROADWAY. 

NATIONAL  TEMPERANCE  SOCIETY  AND  PUBLICATION  HOUSE, 

J.  N.  STEARNS,  172  WILLIAM  STREET. 

1870. 


Entered,  according  to  Act  of  Congress,  in  the  year  1870,  by 

WEED,  PARSONS  &  CO., 
in  the  Clerk's  Office  of  the  District  Court  of  the  Northern  District  of  New  York. 


WEED,   PARSONS   AND  COMPANY, 

PRINTERS  AND  STBRBOTYPBRS, 

ALBANY,   NEW  YORK. 


TABLE  OF  CONTENTS. 


PACK 

ix 

ix 

xi 

xiv 

xvi 

xvii 


1 7  No  of  Passages      3 


I. — GENERAL  PREFACES: 

I.  By  the  Authors 

ii.  By  Professor  Tayler  Lewis 

Preface  to  the  Notes 

Explanations  of  marks  and  abbreviations,  etc.  ... 

II. — PRELIMINARY  DISSERTATION 

III. — NOTES  ON  THE  BOOKS  OF  THE  OLD  TESTAMENT  (493  PASSAGES), 

COMPRISING — 

The  Book  of  Genesis       .... 
The  Book  of  Exodus  .... 

The  Book  of  Leviticus     .... 
The  Book  of  Numbers         .... 
The  Book  of  Deuteronomy      ... 

The  Book  of  Joshua 

The  Book  of  Judges        .... 

The  Book  of  Ruth 

The  First  Book  of  Samuel 

The  Second  Book  of  Samuel       ... 

The  First  Book  of  Kings 

The  Second  Book  of  Kings         ... 

The  First  Book  of  Chronicles 

The  Second  Book  of  Chronicles 

The  Book  of  Ezra 

The  Book  of  Nehemiah      .... 
The  Book  of  Esther         .... 

The  Book  of  Job 

The  Book  of  Psalms        .... 

The  Book  of  Proverbs        .... 

The  Book  of  Ecclesiastes         ... 

The  Book  of  Canticles  (or  Song  of  Solomon) 

The  Book  of  the  Prophet  Isaiah      - 

The  Book  of  the  Prophet  Jeremiah 

The  Book  of  the  Lamentations  of  Jeremiah 

The  Book  of  the  Prophet  Ezekiel 

The  Book  of  the  Prophet  Daniel 

The  Book  of  the  Prophet  Ilosea 

The  Book  of  the  Prophet  Joel 

The  Book  of  the  Prophet  Amos  - 

The  Book  of  the  Prophet  Obadiah  - 

The  Book  of  the  Prophet  Jonah  ... 


16 

20 
21 

35 

5 

'4 

2 
II 

5 

8 
ii 

6 
ii 

6 

IS 
ii 

10 
26 
26 

7 
18 

65 
32 

5 

13 

6 

17 

H 

10 

i 

I 


26 
34 


66 
68 
77 

79 
85 
88 

9i 
96 

98 
101 

103 
108 

"3 
117 
129 

'47 
150 
156 

184 

202 
205 
211 
217 
22$ 
229 
233 
234 


VI  TABLE   OF   CONTENTS. 

PAGB 

The  Book  of  the  Prophet  Micah      -        -        -          5  No  of  Passages  235 

The  Book  of  the  Prophet  Nahum         -  2  "  238 

The  Book  of  the  Prophet  Habakkuk  4  "  239 

The  Book  of  the  Prophet  Zephaniah    -  2  "  242 

The  Book  of  the  Prophet  Haggai    ...          5  "  243 

The  Book  of  the  Prophet  Zechariah      -  7  "  245 

The  Book  of  the  Prophet  Malachi  I  "  248 

ADDITIONAL  NOTES  ON  THE  OLD  TESTAMENT: 

The  Book  of  Genesis,  i  Supplemental  Note        ....  249 
The  Book  of  Exodus,  I  Supplemental  Note,  I  New 

Note I     Passage  249 

The  Book  of  Numbers,  i  New  Note     -        -  I  "  250 

The  Book  of  Deuteronomy,  i  Supplemental  Note,          ...  %$& 

The  Book  of  Esther,  i  Supplemental  Note         ....  250 

The  Book  of  Proverbs,  I  Supplemental  Note          -        -  251 

The  Book  of  Canticles,  i  Supplemental  Note      ....  251 

IV. — CONNECTION  OF  THE  OLD  AND  NEW  TESTAMENTS  ....  253 

V — NOTES  ON  THE  BOOKS  OF  THE  NEW  TESTAMENT  (144  PASSAGES), 

COMPRISING — 

The  Gospel  according  to  St  Matthew        -        -       21  No  of  Passages  261 

The  Gospel  according  to  St  Mark         -  6  "  289 

The  Gospel  according  to  St  Luke     -        -        -       16  "  292 

The  Gospel  according  to  St  John  8  "  301 

The  Acts  of  the  Apostles         -        -        -        -         9  "  312 

The  Epistle  of  St  Paul  to  the  Romans  12  "  320 

The  First  Epistle  of  St  Paul  to  the  Corinthians        19  "  328 

The  Second  Epistle  of  St  Paul  to  the  Corinthians      2  "  346 

The  Epistle  of  St  Paul  to  the  Galatians  6  "  348 

The  Epistle  of  St  Paul  to  the  Ephesians       -  i  "  352 

The  Epistle  of  St  Paul  to  the  Philippians         -         2  "  355 

The  Epistle  of  St  Paul  to  the  Colossians      -  3  "  357 

The  First  Epistle  of  St  Paul  to  the  Thessalonians     3  "  360 

The  First  Epistle  of  St  Paul  to  Timothy  -         7  "  367 

The  Epistle  of  St  Paul  to  Titus   ...  4  "  377 

The  Epistle  of  St  Paul  to  Philemon          -  i  "  379 

The  General  Epistle  to  the  Hebrews    -  i  "  380 

The  General  Epistle  of  St  James  3  "  381 

The  First  General  Epistle  of  St  Peter  6  "  383 

The  Second  General  Epistle  of  St  Peter  i  "  388 

The  Book  of  the  Revelation  of  St  John        -  13  "  389 

VI.— APPENDIX  A:  A  SELECTION  OF  SCRIPTURE  TEXTS,  EXHIBITING 
THE  AUTHORIZED  ENGLISH  VERSION  WITH  SUGGESTED 
EMENDATIONS. 

1.  The  Old  Testament 397 

2.  The  New  Testament 408 


TABLE   OF  CONTENTS.  vii 

fAGB 

VII.— APPENDIX  B,  CONTAINING  CLASSIFIED  AND  TRANSLATED  LISTS 
OP  HEBREW  AND  GREEK  WORDS  IN  THE  OLD  AND  NEW 
TESTAMENTS. 

OLD  TESTAMENT: 

1.  Hebrew  Words  translated  Wine  and  Strong  Drink          -      412 

2.  Hebrew  Words  translated  Vineyard,  Vine,  etc.    -        -          419 

3.  Hebrew  Words  translated  Leaven,  Vinegar,  Unfermented 

Bread,  etc.    .........      421 

4.  Hebrew  Words  translated  Drunken,  Drunkenness  and 

Drunkard  ........          422 

5.  Hebrew  Words  descriptive  of  the  Nature  and  Effects  of 

Intoxicating  Drink 422 

6.  Other  Hebrew  Words  explained  in  the  Notes     •        «          423 

NEW  TESTAMENT  : 

1.  Greek  Words  translated  Wine,  Strong  Drink  and  Vinegar      425 

2.  Greek  Words  translated  Vine,  Vineyard,  Fruit  of   the 

Vine,  Grapes,  Clusters 426 

3.  Greek   Words   translated   Leaven,    Unleavened   Bread, 

Drunkenness,  Drunkard,  Drunk,  Temperance,  Sober    -      427 

4.  Other  New  Testament  Greek  Words  explained  in  the 

Notes 428 

VIII.— APPENDIX  C :  THE  APPLICATION  OF  'YAYIN*  AND  'Omos'  TO 

THE  UNFERMENTED  JUICE  OF  THE  GRAPE        -       -     431 

IX — APPENDIX  D:  WINES,  ANCIENT  AND  MODERN. 

1.  Original  Authorities  on  Ancient  Wines         ...  434 

2.  Produce  of  Vineyards  in  the  East    .....  441 

3.  Notice  of  Fallacies  in  the  Bibliotheca  Sacra          -        -  446 

X— INDEX 447 


GENERAL    PREFACES. 


i. 

CHRISTIANS  everywhere  unite  in  accepting  the  saying  of  St  Paul  that 
all  God-inspired  Scripture  is  "  profitable  for  doctrine,  for  reproof,  for  cor- 
rection, for  instruction  in  righteousness;  that  the  man  of  God  may  be 
perfect,  thoroughly  furnished  unto  all  good  works"  (2  Tim.  iii.  16,  17). 
But  the  profit  derived  from  Divine  Truth  will  necessarily  vary  according 
to  the  degree  of  teachableness  and  soundness  of  judgment  brought  to  its 
perusal.  The  Bible  is  not  accountable  for  the  multifarious  errors  and 
abuses  it  has  been  employed  to  support ;  yet  it  is  occasion  for  lamentation 
that  on  not  a  few  great  questions,  both  of  Science  and  Morals,  the  Living 
Oracles  have  been  strangely  misapprehended  and  misapplied.  Not  the 
illiterate  and  vicious  alone,  but  successive  generations  of  scholars  and 
divines,  have  enunciated  mischievous  fallacies  professedly  extracted  from 
the  Scriptures.  In  Physical  Science,  the  fixity  and  recent  creation  of  the 
earth  ;  in  Political  Philosophy,  the  right  of  arbitrary  government  and 
Negro  slavery ;  in  Social  Economy,  the  excellence  of  Polygamy ;  in 
Ecclesiastical  ethics,  the  duty  of  persecuting  heretics,  and  the  obligation 
of  unlimited  submission  to  the  clergy :  these  and  other  baneful  dogmas 
have  been  zealously  propounded,  not  as  speculative  theories,  but  as  the 
practical  teachings  of  the  Divine  Word.  That  such  conclusions  are  now 
commonly  discarded  is  not  due  to  any  change  in  the  Record,  but  to  a 
marked  improvement  in  the  manner  of  reading  it ;  and  to  a  perception 
that  there  can  be  no  real  contradiction  between  one  portion  of  Holy  Scrip- 
ture and  another,  or  between  the  Revelation  of  God  in  Nature  and  in  His 
Written  Will. 

Not  less  obviously  true  is  it,  that  social  customs  and  personal  habits  of 
diet  and  indulgence,  continued  from  childhood  upwards,  may  induce  a 
state  of  mind  inconsistent  with  the  unbiased  interpretation  of  Holy  Writ. 
For  example,  let  a  man  be  accustomed  to  regard  intoxicating  liquor  as  a 
necessity,  or  even  a  valuable  auxiliary,  of  life,  and  as  an  innocent  vehicle 
of  enjoyment  and  social  entertainment ;  let  him  remain  ignorant  of  all 
that  can  be  said  and  has  been  proved  to  the  contrary;  let  him  consider  the 
intemperance  arising  from  strong  drink  to  be  one  of  the  inevitable  forms 
of  natural  depravity,  and  therefore  to  be  classed  in  its  origin  as  well  as  its 
results  with  other  sins  of  the  flesh ;  let  him  persuade  himself  that  the  ordi- 
nary means  of  Christian  evangelization  are  sufficient  to  eradicate  this  pro- 
lific vice  with  its  dismal  progeny  of  social  curses:  let  all  this  be  done,  and 
it  will  no  longer  appear  surprising  that  many  of  the  allusions  contained  in 
both  the  Old  and  New  Testaments  are  construed  in  favor  of  the  use  of 
such  drink,  and  that  other  passages,  clearly  opposite  in  their  tendency, 
should  be  ignored  or  explained  away.  This  may  be  done  in  perfect  good 
faith,  and  without  any  consciousness  of  the  process  by  which  the  one-sided 
exegesis  is  wrought  out. 

Accordingly,  when  the  Temperance  Reformation  began,  some  of  the 

earliest  arguments  brought  against  it  were  borrowed  (as  was  supposed) 

from  the  armory  of  Scripture  texts;  and  down  to  the  present  time  many 

who  hold  aloof  from  that  cause,  defend  their  estrangement  by  a  similar 

b 


AUTHORS'   PREFACE. 


appeal  to  Scripture  precedent  and  approval.  Some  even  go  the  length  of 
charging  abstainers  with  a  conduct  at  variance  not  only  with  the  privileges, 
but  with  the  duties  of  the  Christian  dispensation,  and  accuse  them  of  seek- 
ing to  impose  a  code  of  asceticism  contrary  to  the  genial  and  liberal  spirit 
of  the  Gospel.  In  controverting  what  have  been  represented  as  the  views 
of  Temperance  writers  upon  the  wines  named  in  Scripture,  some  critics 
have  ignorantly  attributed  to  them  the  most  absurd  positions  —  such  as 
that  all  those  wines  were  unfermented  and  uninebriating — while  they 
themselves  have  neglected  to  distinguish  between  the  various  terms  trans- 
lated 'wine,'  and  have  confounded  the  use  of  intoxicating  liquor  by  men 
of  old,  and  the  permission  of  such  use,  with  the  express  sanction  and 
blessing  of  God. 

To  some  friends  of  the  Temperance  movement  a  work  of  this  character 
may  appear  superfluous.  Certain  of  them  may  be  disposed  to  deny  that 
the  question  is  one  for  Bible  arbitration  or  reference  at  all ;  while  others 
may  be  prepared  to  concede  that  Scripture  permits  and  approves  the  use 
of  strong  drink,  though  also  permitting  and  approving  of  abstinence  from 
it.  It  is  in  vain,  however,  to  expect  that  the  Bible  will  cease  to  be  quoted 
as  an  authority  on  the  subject  of  Temperance  ;  nor  is  it  desirable  that  its 
store  of  facts  should  be  overlooked,  or  its  testimony  left  unexamined  and 
disregarded.  Those  who  contend  that  *  liberty  to  abstain '  is  all  that  is 
needed  as  an  argumentative  basis  for  abstinence,  will  find  themselves  un- 
deceived when  they  attempt  to  urge  the  practice  upon  others  as  a  duty ; 
for  how  can  that  be  a  duty,  it  will  be  asked,  the  opposite  of  which  is  sanc- 
tioned by  both  the  letter  and  the  spirit  of  the  Divine  Word  ?  Besides, 
even  the  argument  from  Christian  expediency,  to  which  such  friends  attach 
a  high  (if  not  exclusive)  importance,  cannot  be  understood  without  an 
appeal  to  passages  of  Scripture  whose  true  meaning  and  legitimate  bearing 
have  been  warmly  contested. 

In  replv  to  the  inquiry,  which  may  not  be  discourteously  proposed, 
whether  tne  authors  of  this  Commentary  can  claim  to  be  exempt  from  a 
bias  in  favor  of  abstinence  which  may  have  inspired  and  controlled  their 
exposition?  —  they  can  but  say  that  they  have  been  fully  sensible  of  their 
liability  to  such  an  influence,  and  have  therefore  endeavored  to  counteract 
its  operation  by  carefully  weighing  all  adverse  arguments,  and  by  placing 
before  the  reader  the  materials  by  which  he  may  form  for  himself  an  inde- 
pendent judgment  as  to  the  correctness  of  the  inferences  drawn.  They 
have  honestly  sought,  with  trust  in  Divine  aid,  to  discover  the  truth  con- 
tained in  the  passages  successively  discussed ;  and,  in  consigning  the  fruit 
of  their  labors  to  the  press,  they  pray  that  the  blessing  of  Heaven  may 
attend  it  so  far  as  it  is  adapted  to  promote  the  faithful,  intelligent  study 
of  Scripture,  and  a  more  perfect  sympathy  with  the  spirit  of  the  Psalmist, 
"Teach  me,  O  Lord,  the  way  of  Thy  statutes ;  and  I  shall  keep  it  unto 
the  end.  Give  me  understanding,  and  I  shall  keep  Thy  law;  yea,  I  shall 
observe  it  with  my  whole  heart." 

THE  AUTHORS. 


AMERICAN   SUPPLEMENTARY    PREFACE.  XI 


II. 

I  have  given  to  the  book  entitled  The  Temperance  Bible  Commen- 
tary as  close  an  examination  as  my  poor  health  will  allow.  The  result 
has  been  a  high  opinion  of  its  value.  The  preliminary  dissertation  is 
able,  clear,  comprehensive ;  above  all,  exhibiting  that  sound  common 
sense  which,  in  the  interpretation  of  the  Scriptures,  would  avoid  the 
perversions  of  pedantry  on  the  one  hand,  and  all  forced  attempts  to 
make  out  a  rigid  conformity  to  modern  science  on  the  other.  This  is 
very  happily  illustrated  by  the  remark  that  "  the  Bible  is  not  a  book 
of  science,  dictated  in  technical  and  scholastic  language,  but  a  book 
of  ///£,  written  in  the  language  of  daily  life,  of  national  history,  of  popu- 
lar apologue."  There  has  been  committed  on  this  topic  (as  is  well 
shown  in  the  'Introduction')  the  same  error  of  interpretation  that  so 
long  perverted  and  confused  the  Slavery  question.  It  was  the  error 
of  applying  ancient  words,  and  ancient  ideas  expressed  by  them,  to 
modern  things,  modern  relations,  and  modern  practices,  which,  though 
covered  by  the  same  general  language,  had  undergone  a  change  so 
great,  as  to  amount  to  almost  a  radical  difference.  What  a  wide  dis- 
tance, for  example,  between  the  Abrahamic  relation  of  chieftain  and 
follower,  or  the  domestic  service  of  the  simple  Jewish  agricultural  life, 
to  which  the  commercial  ideas  of  sale  and  traffic  were  almost  wholly 
unknown,  and  the  vile,  mercenary,  man-degrading  slavery  of  a  Bra- 
zilian cotton  and  sugar  plantation!  The  anti-temperance  writers  err 
in  the  same  way  when  they  apply  the  artless  language  of  Scripture 
(as  used  of  the  comparatively  harmless  substances  they  often  repre- 
sent) to  the  vile  and  noxious  compounds  which,  in  modern  times,  pass 
under  similar  names.  The  ordinary  wine  of  Palestine,  even  if  it  did 
contain  a  little  alcohol,  unknown  to  any  science  of  the  day — a  ques- 
tion which  is  hardly  worth  discussing — what  a  vast  difference  between 
this  and  the  fiery  potations  now  manufactured  for  our  hotels,  our 
drinking  saloons,  and  alas!  too  often,  it  must  be  said,  for  our  holy, 
Christian  communion  tables.  And  yet  these  modern  compounds  are 
also  called  '  wine,'  and  those  who  use  them  would  shelter  themselves 
under  the  old  appellations  which,  in  the  days  of  Noah  and  David, 
were  given  to  such  widely  different  things.  Anti-temperance  critics 
are  fond  of  charging  the  zealous  temperance  advocate  with  perver- 
sions of  Scripture  and  strained  interpretations.  This  is  doubtless  true 
in  some  cases,  but  the  fault  is  far  more  apt  to  be  on  the  other  side. 
The  whole  scope  and  spirit  of  a  precept  is  often  overlooked  by  the 


Xll  AMERICAN   PREFACE. 

wine  advocate,  and  some  mere  contrast  or  illustration  (belonging,  not 
to  the  inspired  heart  of  the  passage,  but  to  the  necessarily  imperfect 
human  language  in  which  it  is  conveyed,  and  to  the  imperfect  human 
knowledge  which  is  an  inseparable  accompaniment  of  such t  language) 
is  elevated  into  all  the  dignity  and  authority  of  a  precept^  commanding 
us  directly  to  drink  wine,  as  though  it  were  good  per  se — a  duty,  in 
fact,  the  neglect  of  which  would  be  a  slighting  of  the  Divine  benefi- 
cence. The  much-talked-of  sin  per  se  of  the  other  side,  however 
strained  and  harsh  it  may  sometimes  appear,  is  far  more  sound  and 
rational.  Thus,  for  example,  Proverbs  xxxi:  6-7,  is  taken  by  some  as 
not  only  a  perfect  justification  of  wine-drinking  as  a  common  practice, 
but  even  as  a  command  to  do  so  in  certain  cases.  When  we  look, 
however,  at  the  whole  passage,  and  study  its  spirit,  we  find  it  to  be 
one  of  the  strongest  abstinence  texts  in  the  whole  Bible.  "  Not  for 
kings,  not  for  kings" — it  is  twice  repeated — "not  for  princes,"  not  for 
rulers,  not  for  men  who  have  charge  of  high  interests,  not  for  men  in 
health  (as  is  the  fair  implication)  who  have  responsible  duties  to  per- 
form— it  is  not  for  these,  not  at  all  for  these,  to  drink  wine.  They 
are  not  to  touch  it.  This  is  the  only  meaning  of  language  so  repeated, 
so  intense,  so  emphatic. 

The  Bible  writers  may  err  in  their  manner  of  conceiving,  and  in 
their  mode  of  stating  physical  facts  (as,  for  example,  in  the  statement 
that  "the  moon"  may  "smite  by  night").  Their  true  inspiration 
belongs  to  a  higher  plane.  In  the  knowledge,  however,  of  spiritual 
conditions,  whether  good  or  evil,  our  modern  science  gives  us  no 
advantage  over  them.  There  is  one  evil  state  of  soul  condemned 
throughout  the  Bible.  It  is  that  state  to  which  we  give  the  name 
intoxication,  or  inebriation,  but  which,  having  no  term  corresponding 
to  it  in  the  Hebrew,  is  described  and  most  vividly  set  before  us  (see 
Prov.  xxiii :  29,  35)  in  its  phenomena  and  effects.  It  was,  on  the  part 
of  the  Bible  writers,  simply  the  observation  of  a  spiritual  fact,  requir- 
ing no  chemical  analysis,  or  any  scientific  knowledge  in  respect  to  the 
working  or  degree  of  alcohol.  As  a  spiritual  fact,  it  was  as  well 
known  to  Jeremiah,  Hosea,  and  the  author  of  the  book  of  Proverbs, 
as  it  is  to  Faraday,  Liebig,  and  Draper.  It  is  the  act  of  a  person  in 
health,  voluntarily,  and  without  any  other  motive  or  reason  than  the 
pleasurable  stimulus,  using  any  substance  whatever,  be  it  solid  or  liquid, 
to  produce  an  unnatural  change  in  his  healthy  mental  and  bodily  state, 
either  by  way  of  exciting  or  quieting  the  nerves  and  brain,  or  quick- 
ening the  pulse.  This  was  wrong — a  spiritual  wrong — a  sin/<v  se — 


AMERICAN   PREFACE.  xiii 

not  a  matter  of  excess  merely,  but  wrong  and  evil  in  any,  even  the 
smallest,  measure  or  degree.  Although  there  might  be  much  igno- 
rance in  respect  to  its  real  internal  causation,  the  outward  substances 
known  to  produce  this  effect  —  above  all,  which  were  used  for  the 
very  purpose  of  producing  it  (for  here  was  the  spiritual  crime)  —  are 
denounced  as  something  which  men  are  not  to  touch — not  even  "to 
look  at."  The  description  may  be  scientifically  correct  or  erroneous; 
it  may  also  be  difficult  to  determine,  precisely,  what  is  meant  by  cer- 
tain Hebrew  phrases  in  this  remarkable  passage;  but  the  general 
sense,  as  well  as  the  precise  point  intended,  is  unmistakably  clear.  It 
is  intoxicating  drink  that  is  meant — intoxicating  in  any  degree — 
drink  sought  for  that  very  purpose  of  producing  such  unnatural  change 
in  the  healthy  hitman  system.  There  was  to  be  no  moderate  drinking 
(or  desire)  here.  However  gentle,  exhilarating,  convivial,  or  pleas- 
antly soothing  might  be  its  first  effects,  at  *the  last  "  it  biteth  like  a 
serpent,  and  stingeth  like  an  adder." 

Such  is  the  doctrine  taught  in  the  artless  Scripture  language,  and 
sometimes  in  passages  quoted  as  in  their  favor.  Nothing  could  be 
better  calculated  to  impress  this  great  spiritual  lesson  than  the  array  of 
scriptural  texts  in  the  book  before  us.  There  may  be  dissent,  just 
dissent  perhaps,  from  some  of  the  writers'  exegetical  reasoning.  This, 
however,  affects  but  little  the  great  and  real  merit  of  the  work.  It  is 
unique  in  its  kind,  as  a  collection,  and  fair  presentation,  of  everything 
in  Scripture  that  can  possibly  bear  on  either  aspect  of  the  temperance 
question.  We  have  it  all  here.  It  sets  before  us  the  whole  matter. 
There  is  given  every  passage  from  our  common  version.  Added  to 
this,  there  is  a  faithful  presentation  of  the  Hebrew  in  Roman  letters.  We 
have  also  copious  and  satisfactory  citations  from  the  ancient  versions 
—  Greek,  Latin,  Syriac,  and  Chaldaic — together  with  a  great  deal  of 
most  valuable  ancient  and  modern  commentary.  It  may  be  safely 
said  that,  aside  from  its  bearing  on  the  temperance  question,  the  book 
is  a  very  important  contribution  to  Biblical  knowledge  in  general. 
Had  it  been  the  work  of  some  German  author,  intended  simply  as 
a  Biblical  aid  to  the  understanding  of  an  important  department  of 
Hebrew  words  and  Hebrew  usages,  it  would  have  been  well  received 
as  a  valuable  addition  to  our  sacred  literature. 

TAYLER  LEWIS,  LL.  D. 

UNION  COLLEGE,  SCHENECTADY,  1869. 


PREFACE  TO  THE  NOTES. 


IN  order  to  accurate  Biblical  exposition  two  conditions  are  indispensable — a  correct 
state  of  the  Text,  and  a  correct  analysis  of  its  terms.  There  will  then  remain 
to  be  secured  a  proper  apprehension  of  each  passage  in  its  entireness,  in  its 
relation  to  the  context,  and  in  its  application  to  the  whole  body  of  revealed  Truth 
and  Duty. 
I.  The  STATE  of  the  Original  Text  is  chiefly  to  be  gathered,— 

1.  As  to  the  Old  Testament,  from  a  comparison  of  the  Received  Hebrew  Text 

with, — 

(1)  The  Hebrew  Samaritan  Text  and  the  Samaritan  Version,  which  are  limited 

to  the  Pentateuch. 

(2)  The  Greek  Versions,  especially  the  Septuagint  Version  (executed  in  parts 

between  270  and  170  B.C.),*  as  it  exists  in  the  Alexandrine  and  Vatican 
Codices  (marked  A  and  B),  with  the  Aldine  and  Complutensian 
editions  and  the  variations  preserved  in  Origen's  Hexapla;  also  the 
Versions  of  Aquila  (about  120  A.D.),  Theodotion  (executed  about  130 
A.D.),  and  Symmachus  (about  200  A.D.),  all  of  which  have  come  down 
to  us  in  a  fragmentary  form. 

(3)  The  Latin  Vulgate,  which  consists  of  St  Jerome's  translation  (390  A.D.) 

except  the  Book  of  Psalms,  which  is  in  the  old  Italic  Version.  The 
Vulgate  is  the  Authorized  Version  of  the  Roman  Catholic  Church. 

(4)  The  Targums   (*.  e.   Interpretations)  of   Onkelos,    Jonathan,    Pseudo- 

Jonathan,  Jerusalem,  etc.  These  Targums  were  executed  subsequently 
to  the  Christian  era,  except  perhaps  that  of  Onkelos,  who  is  supposed 
to  have  lived  B.C.  50.  They  are  written  in  the  Aramaean  or  Western 
dialect  of  the  Chaldee. 

(5)  The  Syriac,  Ethiopic,  and  Arabic  Versions. 

2.  As  to  the  New  Testament,  the  Original  Text  is  to  be  gathered  from  a 

comparison  of  the  Received  Greek  Text,  as  fixed  by  Stephens   (1550), 
with,— 

(1)  The  Alexandrine  Codex,  executed  in  the  fourth  or  fifth  century,  which 

wants  Matthew  i. — xxv.  5;  John  vi.  50— viii.  52;  2  Corinthians  iv.  3 — 
xii.  7. 

(2)  The  Vatican   Codex  No.    1209,  of  about  the  same  date,  which  wants 

Hebrews  from  ix.  14,  the  Epistles  to  Timothy,  Titus,  and  Philemon, 
and  the  Apocalypse. 

*  This  title,  signifying  '  the  Version  of  the  Seventy,'  arose  from  an  ancient  but  untenable  tradition, 
that  seventy  learned  men  were  simultaneously  engaged  at  Alexandria  in  the  production  of  this  par* 
ticular  translation  of  the  Hebrew  Scriptures  into  Greek. 


PREFACE   TO   THE   NOTES.  XV 

(3)  The  Ephraem  Codex,  of  about  equal  antiquity,  which  contains  fragments 

of  all  the  books  of  the  New  Testament. 

(4)  The  Sinaitic  Codex,  which  rivals  or  excels  the  foregoing  in  age. 

(5)  The  Beza  or  Cambridge  Codex,  referred  to  the  fifth  century,  with  the 

exception  of  some  occasional  pages  by  a  much  later  hand.  This  Codex, 
which  is  partly  in  Greek  and  in  Latin  (the  old  Italic  prior  to  St 
Jerome),  contains  most  of  the  Gospels  and  the  Acts. 

(6)  The  Claremont  Codex,   of  the  sixth  or  seventh  century,    furnishing  St 

Paul's  Epistles,  with  the  Hebrews  by  a  later  copyist. 

(7)  The   Dublin   Codex,    of  the   sixth   century,    which   gives    St   Matthew's 

Gospel. 

(8)  The  Basil ian  Codex  No.    105   (otherwise   known  as  the  Vatican  Codex 

No.  2066),  which  is  referred  to  the  eighth  century,  «.nd  contains  the 
Apocalypse. 

(9)  The  Latin  Vulgate,  Syriac,  and  other  early  Versions. 

II.  An  ANALYSIS  of  the  original  terms  employed  by  the  Sacred  Writers  can  only 

be  successfully  prosecuted  by  a  reference  to  the  equivalent  terms  found  in  the 
Versions,  and  the  sense  in  which  they  are  used  by  other  writers.  For  example 
Josephus  and  Philo — who,  though  Jews,  wrote  in  Greek — put  us  in  posses- 
sion of  the  meaning  attached  in  their  day — the  first  century  of  the  Christian 
era — to  various  Hebrew  and  Greek  phrases  that  occur  in  the  Sacred  writings. 
The  assistance  afforded  by  Lexicons  is  in  proportion  to  their  apt  citation. 
from  original  authors,  and  the  ability  shown  in  tracing  obscure  words  to 
their  probable  roots,  or  in  bringing  comparative  philology  to  illustrate  their 
generic  significations.  Historical  researches  into  ancient  arts  and  usages, 
and  a  knowledge  of  existing  Eastern  customs,  often  throw  light  upon  the 
language  of  the  Bible. 

III.  The  CORRECT  APPREHENSION  AND  APPLICATION  of  complete  passages  of 

Holy  Writ  will  mainly  depend,  after  the  preliminary  critical  researches,  upon 
candor,  sound  judgment,  and  spiritual  insight.  A  regard  to  'the  analogy 
of  faith,'  and  the  cardinal  principles  of  all  just  interpretation,  will  tend  to 
preserve  from  erroneous  views. 


The  Notes  of  this  COMMENTARY  upon  each  passage  chiefly  consist  of  two  parts, 
— the  first  part  dealing  with  all  the  critical  questions  involved,  the  latter  with  the 
literal  sense  and  practical  lessons  of  the  passage  reviewed.  For  the  general 
reader's  convenience,  Hebrew,  Chaldee,  and  Greek  words  are  printed  in  English 
type. 

All  important  quotations  from  other  languages  are  given  verbatim  for  the  satis- 
faction of  scholars,  but  translations  are  always  affixed  that  others  may  be  enabled 
to  weigh  the  evidence  adduced. 

In  the  texts  from  the  Authorized  English  Version  the  Italics  are  retained,  and 
indicate  that  the  words  so  printed  were  supplied  by  the  translators  to  complete  the 
sense.  In  other  places  italics  are  used  to  distinguish  foreign  words,  or  to  draw 
special  attention  to  the  thoughts  expressed. 


The  MARKS  OF  ABBREVIATION  EMPLOYED  IN  THE  NOTES  are  as  under  :— 

Lxx.  for  the  Greek  Septuagint  Version. 

A.  V.  for  the  Authorized  English  Version  in  common  use. 

V.  for  the  Latin  Vulgate  Version. 

T.  and  Ts.  for  Targum  and  Targums. 

Codex  A  for  the  Greek  Alexandrine  Codex. 

Codex  B        "        "      Vatican  Codex,  1209. 

Codex  C        "        "      Ephraem  Codex. 

Codex  Aleph  "      Sinaitic  Codex. 

Codex  D        '*        "      Beza  or  Cambridge  Codex. 

Codex  V        "        "      Claremont  Codex. 

Codex  Z        "        "     Dublin  Codex. 

Codex  Bb      "        "     Basilian  Codex  105,  or  Vatican  Codex  2066. 

Prel.  Dis.  for  Preliminary  Dissertation. 

•B  stands  for  'equivalent  to,'  or  'that  is.' 

-  over  a  letter  signifies  that  it  is  to  be  pronounced  long,  as  'o '  in  'more.' 
"  "  "  "  short,  as  'e1  in  'met' 


PRELIMINARY    DISSERTATION. 


THE  following  COMMENTARY  on  certain  passages  of  Holy  Writ  has 
been  undertaken  for  the  elucidation  and  development  of  important 
and  practical,  but  long-neglected,  portions  of  Divine  truth.  It  is 
desirable,  at  starting,  that  readers  who,  like  the  noble  Beraeans,  are 
willing  to  search  for  the  truth  in  the  love  of  it,  should  understand  the 
special  object  of  the  inquiry,  and  the  principles  upon  which  we  propose 
to  conduct  it.  We  repudiate  entirely  every  species  of  '  Authority,' 
properly  so  called.  Faith,  indeed,  must  accept  the  facts  of  Revelation, 
just  as  philosophy  must  accept  the  facts  of  Nature — using  there, 
however,  all  reasonable  care  in  the  examination ; — but,  after  that,  no 
mortal  intellect  can  have  a  monopoly  of  judgment,  or,  without 
presumption,  pretend  to  an  infallibility  of  interpretation.  One  only 
rule  will  hold  then, — "  Prove  all  things :  holdfast  to  that  which  is  "  true. 

As  we  do  not  see  with  the  eyes  of  other  men,  neither  do  we  claim 
that  other  men  should  see  with  ours.  But  what  we  do  assert  is,  that 
while  the  Divine  objective  Truth  is  one,  not  various,  so  the  subjective 
faculty  of  Reason  is  one,  working  by  common  laws  to  common  and 
invincible  conclusions.  This  is  the  sole  guarantee  of  truth  being 
either  possible  or  actual ;  and  therefore  eindence  is  everything,  and  bare 
*  opinion '  nothing.  On  that  evidence  alone  we  place  our  reliance : 
if  it  is  invalid  our  inference  falls;  if  otherwise,  it  will  stand;  but  no 
imaginable  amount  of  unbelief  and  dogmatic  denial  can  disturb  or 
overturn  it.  As  the  acute  Professor  Mansel  has  observed,  "  it  is  of 
little  importance  to  what  authority  we  appeal,  so  long  as  the  evidence 
itself  will  not  bear  criticism."  Were  a  lawyer,  in  defending  a  client, 
to  decline  putting  facts  and  evidence  before  the  jury,  and  content 
himself  with  referring  to  a  number  of  « learned  opinions,'  both  judge 
and  jury  would  regard  his  defense  either  as  imbecility  calling  for  pity, 
or  as  impudence  meriting  contempt.  But  criticism  ought  to  be 
governed  by  laws  of  evidence  as  strict  and  unbending  as  those  which 
are  observed  in  our  law  courts ;  and  mere  *  opinion '  ought  to  be 
held  quite  as  cheap. 

I.  The  first  proposition  to  be  established  is  one  of  a  purely 
philological  *&&  matter-of-/7r/ character,  namely, — That  there  is  nothing 
in  the  nature  and  usage  of  the  words  for  Wine,  etc.,  in  the  Bible, 
which  at  all  teaches  that  the  use  of  intoxicating  drink  is  in  harmony 


XVlll  PRELIMINARY    DISSERTATION. 

with  the  Divine  will.  This  proposition  will  be  proved  just  as  con- 
clusively on  the  hypothesis  that  the  Bible  is  a  book  of  simple  history, 
as  on  the  conception  of  its  containing  a  Divine  revelation.  The 
following  are  the  thirteen  words  of  the  Original  Scriptures  which, 
unfortunately  for  the  English  reader,  have  all  been  commingled  and 
confused  under  the  translation  of  the  single  term  WINE,  either  with 
or  without  an  adjective  of  qualification,  such  as  *  new,'  '  sweet,'  *  mixed,' 
or  'strong,' — namely: — in  Hebrew,  Yayin,  Khamar,  Shakar,  Mesek, 
A/iszs,  Soveh,  Tiros/i,  Ashishah,  Shemarim ;  in  Greek,  Oinos,  Gleukos, 
Oxos,  and  Akraton.  There  are,  besides,  closely  associated  with  these 
words,  two  others — the  Hebrew  adjective  Khemer  (foaming),  and 
Khometz,  translated  '  vinegar.'  When  persons  attempt  to  argue,  from 
the  Authorized  Version,  the  merits  of  the  wine  question,  no  wonder 
they  fall  into  inextricable  difficulties  and  pernicious  delusions.  Mr 
De  Quincey's  observation,  in  his  article  on  'The  Philosophy  of 
Herodotus,'  is  exceedingly  apposite : — "  How  often  do  we  hear 
people  commenting  on  the  Scriptures,  and  raising  up  aerial  edifices 
of  argument,  in  which  every  iota  of  the  logic  rests,  unconsciously  to 
themselves,  upon  the  accidental  words  of  the  English  version,  and 
melts  away  when  applied  to  the  original  text!  so  that,  in  fact,  the 
whole  has  no  more  strength  than  if  it  were  built  upon  a  pun  or  an 
Equivoque"  Nor  is  it  the  unlearned  alone  who  are  apt  to  fall  into 
this  fallacy.  Even  so  good  a  Hebraist  as  Professor  Murphy,  in 
referring  to  Prov.  iii.  10  and  Joel  ii.  24,  has  distorted  the  meaning 
of  yeqev  and  tirosh  in  order  to  accommodate  their  sense  to  the 
English  mistranslations  '  burst-0///  and  '  over/7<?zc/.'  Long  ago, 
Dr  S.  Lee,  Hebrew  Professor  at  Cambridge,  in  the  preface  to  his 
*  Hebrew  Lexicon,'  pointed  out  this  teeming  source  of  error : — "  As  to 
Noldius — and  the  same  may  be  said  of  lexicographers  but  too 
generally, — his  practice  evinces  no  endeavor  beyond  that  of  offering 
a  signification — well  suited,  as  he  thought,  to  each  place — which 
eventually  resolves  itself  into  a  system  of  mere  conjecture,  and  one, 
moreover,  which  takes  for  granted  that  the  particular  signification  he 
ascribed  to  every  other  word  in  such  passage  was  above  all  suspicion 
correct."  Thus  in  the  article  '  Wine,'  in  Dr  Smith's  '  Dictionary  of 
the  Bible,'  the  writer  permits  the  supposed  association  of  tirosh  with 
a  liquid — in  the  famous  triad,  *  corn,  wine,  and  oil ' — to  influence 
his  judgment  as  to  the  term  translated  'wine,'  when,  in  reality,  the 
proper  word  for  '  oil '  (shemen)  does  not  occur  there  as  stated ;  and, 
moreover,  the  word  translated  'oil'  is  clearly  a  ^translation,  the 
proper  meaning  of  yitzhar  being  '  orchard-fruit,'  if  etymology,  induc- 
tion, and  context  are  to  have  any  weight  in  determining  the  meaning 
of  language.  It  is  thus  under  the  conjoint  influence  of  prejudice, 
carelessness,  and  false  conjecture,  that  errors  increase  and  multiply, 
and  one  blunder  is  made  the  buttress  and  bulwark  of  another. 

Mr  John  Stuart  Mill,  in  his  '  System  of  Logic,'  has  well  laid  down 
an  important  law  of  speech : — "  Language  is  the  depository  of  the 
accumulated  experience  to  which  all  former  ages  have  contributed 
their  part,  and  which  is  the  inheritance  of  all  yet  to  come.  It  may 


PRELIMINARY    DISSERTATION.  xix 

be  good  to  alter  the  meaning  of  a  word,  but  it  is  bad  to  let  any  part 
of  the  meaning  drop.  Whoever  seeks  to  introduce  a  more  correct 
use  of  a  term  should  be  required  to  possess  an  accurate  acquaintance 
with  the  history  of  the  particular  word.  .  .  .  To  be  qualified 
to  define  the  name,  we  must  know  all  that  has  ever  been  known  of 
the  properties  of  the  class  of  objects  which  are,  or  originally  were, 
denoted  by  it.  ...  A  generic  term  is  always  liable  to  become 
limited  to  a  single  species,  if  people  have  occasion  to  think  and  speak 
of  that  species  much  oftener  than  of  anything  else  contained  in  the 
genus.  .  .  .  The  tide  of  custom  first  drifts  the  word  on  the  shore 
of  a  particular  meaning,  then  retires  and  leaves  it  there." 

This  species  of  fallacy  would  be  seen  through  at  once  if  it  were  used 
in  reference  to  matters  not  touching  our  appetites  or  interests.  For 
example,  who  would  be  deceived  by  the  allegation  that  as  "  *  Prevent ' 
now  signifies  to  '  hinder '  or  *  oppose ',  therefore  it  signifies  the  same 
in  the  Collect,  *  Prevent  us,  O  Lord,  in  all  our  doings,  with  Thy  most 
gracious  favor '  "  ?  The  answer  would  be,  that,  at  the  time  the  prayer 
was  published,  'prevent'  had  the  etymological  sense  of  going  before  ; 
that  a  modern  use  has  nothing  necessarily  to  do  with  an  ancient  use 
of  a  word;  and  that  the  later  sense  arose,  as  explained  by  Mr  Mill, 
from  the  fact  that  obstacles — things  before  us — are  more  frequently 
'  hindrances '  than  '  helps.'  Or  should  it  be  alleged  that  "  villains 
are  foul  rogues:  but  in  the  Middle  Ages  farm-laborers  and  peasants 
were  chiefly  villains,  therefore  very  bad  men," — should  we  not  laugh 
in  the  face  of  the  verbal  trickster  ?  In  what  respect,  however,  does 
this  differ  from  the  way  in  which,  by  the  abuse  of  the  word  '  Wine,' 
the  same  paralogism  is  attempted  to  be  palmed  upon  us  ?  Men — and 
sometimes  people  professing  to  be  'scholars' — go  to  a  technical 
dictionary  of  the  eighteenth  or  nineteenth  century,  quote  an  exclusive 
definition  of  wine  as  '  the  fermented  juice  of  the  grape,'  and  ask  us  to 
jump  with  them  to  the  crooked  conclusion,  "  Therefore  wine,  2,000 
years  ago,  never  signified  anything  less  or  anything  more  "  !  When 
perversity  has  attained  to  this  point  it  serves  to  illustrate  the  truth  of  a 
remark  once  made  by  an  '  Eclectic  Reviewer,'  that  "  the  understand- 
ing may  be  so  blinded  by  circumstance,  or  by  prejudipe,  as  to  meet 
with  darkness  in  the  daytime,  and  to  grope  at  noonday  as  in  night." 
It  is  high  time  that  such  'fallacies  of  the  dictionary'  should  be 
remitted  to  the  nursery  or  the  asylum.  This  very  word,  by  the  way, 
is  another  illustration ;  but  should  the  day  ever  come  when  the 
conventional  sense  of  *  house  for  lunatics '  shall  have  absorbed  all 
other  senses,  will  that  prove  that  during  a  series  of  ages  it  had  not  the 
broader  sense  of '  refuge '  ? 

When  we  speak  of  the  various  senses  of  such  words  as  wine,  man, 
spirit,  wife,  angel,  let  us  not  be  misunderstood.  A  word  of  this  sort 
is  vaguely  descriptive  and  broadly  general.  There  is  no  single  word 
of  this  kind  with  any  definite  sense ;  the  special  sense  is  derived  from 
the  application, — i.e.  from  the  context.  If  we  say,  'In  heaven  there 
are  Angels]  and  also,  '  In  hell  there  are  Angels] — while  the  word 
'angel'  is  the  same,  the  objects  connoted  are,  in  specific  quality,  as 


XX  PRELIMINARY   DISSERTATION. 


distinct  as  the  opposing  spheres.  The  'fallacy  of  the  lexicon'  is- 
very  common,  whereby  the  sense  of  the  context  is  imported  into  the 
innocent  word.  The  figure  3  expresses  a  distinct  relation  as  a 
symbol,  but  it  may  be  applied  to  plums  or  potatoes;  still  the 
qualities  of  the  things  do  not  attach  to  the  figure.  So  with  words. 
'  Wine '  primarily  expressed  the  relation  of  *  liquid  offspring  to  the 
vine-cluster ' ;  but  it  does  not,  never  did,  nor,  in  the  nature  of  things, 
ever  can  mark  out  the  later,  and  for  thousands  of  years  obscure, 
relationship  of  'fermentation.'  The  Jewish  rabbins,  we  are  dis- 
tinctly told,  had  a  peculiar  theory  that  *  the  juices  of  fruits  did  not 
ferment] — so  little  did  they  know  of  the  occult  process  that  is  now 
assumed  to  have  been  the  origin  of  the  name  for  wine !  In  fact,  all 
the  ancients  knew  of  the  matter  was,  that  grape-juice  'foamed'  and 
'boiled,'  like  the  froth  of  the  sea,  boiling  water,  or  bitumen;  and 
this  idea  is  the  sole  one  expressed  by  the  words  yavan  and  khamery 
from  which  verbs  the  Hebrew  and  Chaldee  words  for  wine  are 
usually  derived.* 

As  '  angel '  denotes  the  relation  of  '  messenger '  to  some  sovereign 
master,  but  cannot  express  the  kind  and  quality  of  mastership  or  service, 
whether  of  devil  or  Deity,  so  the  word  '  wine '  expresses  the  relation- 
ship of '  the  blood  of  the  vine,'  but  cannot  possibly  signalize  the  special 
state  into  which  it  has  got — whether  it  is  pure  khemer,  or  mustum,  or 
soveh,  or  whether  it  is  the  juice  transformed,  by  fermentation,  into 
intoxicating  drink.  In  accordance  with  this  principle  are  the  facts  of 
Hebrew  literature.  When  yayin  became  generic  by  usage,  the  Jews 
had  to  resort  in  later  time  to  specific  words,  such  as  ahsis  and  soveh , 
just  as  the  Greeks  with  their  gleukos  and  the  Latins  with  their  mustum, 
when  oinos  and  vinum  respectively  had  become  too  vague  and 
general.  As  to  the  'particular  history'  of  the  words  for  Wine,  the 
body  of  this  work  contains  scores  of  illustrations  of  the  fact,  that  in 
Hebrew,  Chaldee,  Greek,  Syriac,  Arabic,  Latin,  and  English,  the 
words  for  wine,  in  all  these  languages,  are  originally,  and  always 
inclusively,  applied  to  '  the  blood  of  the  grape '  in  its  primitive  and 
natural  condition, — as  well  subsequently,  as  to  that  juice  both  boiled 
and  fermented.  It  is  true  that  one  or  two  jpw&tt-scientific  writers, 
such  as  Pliny  in  ancient  times  (A.  D.  60),  and  Neumann  in  later 
(1740),  have  endeavored  to  override  the  popular  use  of  the  word 
'wine,'  and  to  fabricate  a  technical  definition  of  it.  The  attempt, 
however,  has  not  only  been  a  total  failure  in  itself,  but  it  may  be 
alleged  that,  had  it  been  ever  so  successful,  it  could  not  in  the 
slightest  degree  have  affected  the  past  historical  use  of  the  word  in 
the  Bible,  or  in  dead  languages  and  obsolete  idioms.  Neither  Pliny 
nor  Neumann,  however,  are  consistent;  for  both  concede  that, 
notwithstanding  their  closet  definitions,  unfcrmented  preparations 

*  Hear  the  language  of  LIEBIG: — "  Vegetable  juices  in  general  become  turbid 
when  in  contact -with  the  air,  BEFORE  FERMENTATION  COMMENCES."  {Chemistry 
*f  Agriculture,  3d  Ed.)  Thus,  it  appears,  foam  or  turbidness  (what  the  Hebrews 
called  khemer,  and  applied  to  the  foaming  'blood  of  the  grape')  is  no  proof  of 
alcohol  being  present. 


PRELIMINARY   DISSERTATION.  xxi 


were  "reckoned,  not  only  among  wines  (n'/ta),  but  among  sweets 
(dulda)  also ;"  and  that  "  several  of  the  Italian  wines  of  this  sort  are 
called  77-w-cotto,  or  boiled  wine."  The  objection,  however,  is  alto- 
gether impertinent  for  another  reason — namely,  that  the  Bible  is  not 
a  book  of  Science,  dictated  in  technical  and  scholastic  language,  but 
a  BOOK  OF  LIFE,  written  for  common  and  wayfaring  persons,  in  the 
language  of  daily  life,  of  national  history,  of  popular  apologue,  and 
of  glowing  prophetic  poetry.  Its  speech  is  the  very  antipodes  of  cut- 
and-dried  science;  it  is  the  speech  of  the  people  and  the  age,  and  can 
only  be  correctly  understood  by  being  interpreted  in  the  light  of  the 
customs  and  facts  by  which  both  Instructors  and  Instructed  — 
prophets  and  people — were  environed,  and  of  the  thoughts  in  which 
they  were  alike  immersed.  On  other  topics  the  folly  of  this  objection 
can  be  seen  plainly  enough.  Who,  for  example,  cares  for  the  Colenso 
quibble,  that,  in  order  to  generate  a  contradiction  between  Scripture 
and  Science,  would  force  upon  the  Mosaic  phrase  applied  to  the 
'hare' — chewing  the  cud  (Lev.  xi.  6) — the  modern  technical,  anato- 
mical definition  ?  Yet  anti-Temperance  critics,  to  serve  their  contro- 
versial ends,  harp  upon  the  same  discordant  string. 

In  this  connection  we  may  note  a  kindred  fallacy  concerning  'the 
proper  use  of  terms.'  The  phrase  is  not  felicitous.  All  terms,  how- 
ever applied,  which  convey  the  meaning  of  the  writer  to  the  person 
addressed,  are  equally  'proper,'  since  to  do  that  is  the  sole  end  of 
speech.  There  may  be  degrees  of  clearness,  certainly,  but  that  is 
all ;  and  this  does  not  involve  the  question  of  the  primary,  secondary, 
figurative,  or  poetical  use  of  the  word.  The  Bible,  like  any  other 
book,  may  have  all  these  varied  uses. 

In  the  controversy  on  the  Pentateuch,  Dr  Colenso  asks  his  critic, 
"With  what  pretense  does  Dr  McCaul  undertake  to  censure  me  as 
being  ignorant  of  Hebrew,  for  saying  that  the  proper  signification  of 
the  word  Sitccah  is  '  booths  made  of  boughs  and  branches,'  and  that 
when  it  is  used  of  tents,  etc.,  it  is  used  improperly  ?  His  language 
would  lead  his  readers  to  suppose  that  the  word  is  used  freely  for  all 
kinds  of  habitations,  lions'  lairs,  pavilions,  tabernacles,  etc.  The  real 
fact  is,  that  the  word  occurs  twenty-three  times  in  the  sense  of  booth, 
or  inclosure  made  of  boughs,  five  times  metaphorically,  and  thrice  only 
for  tents  "  (Notes,  pp.  8,  9).  A  precisely  parallel  argument  has  been 
formed  as  to  yayin,  with  the  view  of  narrowing  its  proper  meaning  to 
intoxicating  wine, — with  this  difference,  that  the  alleged  '  metaphorical ' 
uses  are  more  numerous  than  the  so-called  '  proper '  ones  ?  But  no 
matter  as  to  that :  the  point  to  be  settled  is,  whether  the  element  of 
number  of  times  a  word  is  used  can  determine  the  proper  sense  of  it 
or  not.  Is  it  a  fact  to  be  settled  by  counting  majorities?  Now 
Dr  Kalisr.h,  one  of  the  'authorities'  quoted  by  the  bishop  on  the 
same  page,  distinctly  goes  against  him,  for  he  says,  "The  context 
alone  can  decide  whether  that  noun  is  used  in  its  (narrow)  original  or 
its  wider  sense."  When  it  is  said  that  the  ark  was  in  '  Succoth,'  the 
sense  is  clearly  shown  to  be  wider  than  '  booth '  or  '  branch,'  and  this 
has  nothing  to  do  with  the  number  of  times  it  is  so  used.  The 


PRELIMINARY   DISSERTATION. 


original  meaning  of  *  candle-j/fcZ' '  is  seen  on  the  face  of  the  phrase 
itself;  and  when  it  was  so  used,  for  centuries,  it  properly  meant  *  a 
stick  that  holds  a  candle ' ;  but  now,  for  many  ages,  it  has  been  used 
in  a  wider  sense,  but  still  an  equally  proper  sense,  to  signify  *  a  candle- 
holder,'  whether  the  instrument  be  made  of  brass,  pot,  tin,  silver, 
gold,  or  wood.  To  assert  that  the  Bible  word  '  golden-candlestick ' 
is  a  metaphorical  term,  would  be  the  climax  of  silliness.  On  p.  15,  how- 
ever, Dr  Colenso  certainly  corrects  his  critic,  but  virtually  abandons 
his  other  position.  Dr  McCaul  had  said  that  bechor  meant  '  firstborn ' 
of  *  both  father  and  mother,'  instead  of  *  either,'  leaving  the  meaning 
a  little  ambiguous.  Dr  Colenso  replies,  "  No  doubt  the  word  is 
usually  employed  to  express  *  firstborn  son '  of  the  father ;  but  it 
does  not  mean  only  this,  but  may  be  used  when  needed  to  express 
either  *  firstborn '  of  the  mother,  or  *  first-begotten '  of  the  father." 
Both  the  critics  here  fall  into  a  bog,  for  the  word  itself  &QSS  not,  and 
cannot,  express  anything  about  either  father  or  mother.  They  are 
importing  the  sense  of  the  context  into  one  of  the  terms !  Dr  Kalisch, 
immediately  cited,  puts  the  matter  in  the  right  light  when  he  speaks  of 
"  the  generic  appellation  bechor.  It  occurs  predominantly  (i.  e.  oftenest) 
in  the  sense  (rather,  application  to)  first-begotten  of  the  father ;  yet  we 
find 'firstborn  of  the  handmaid'  (Exod.  xi.  5),  'firstborn  which  she 
shall  bear'  (Deut.  xxv.  6)."  Surely  no  one  will  fancy  that  'firstborn/ 
in  these  texts,  is  either  '  metaphorical '  or  '  improper,'  because  that 
mode  of  use  is  in  a  minority.  On  the  same  page  Dr  Colenso  again 
corrects  his  critic,  and  confutes  his  own  absurdity  about  *  usual '  and 
'  proper  use.'  Dr  McCaul  having  translated  khaggim  by  '  periodical 
feasts ' — thereby  importing  into  the  generic  word  a  specific  element, — 
his  opponent  says,  "  Here,  again,  Dr  McCaul  is  mistaken ;  the 
Hebrew  word  has  no  such  RESTRICTED  MEANING  ;  it  expresses  simply 
*  feast '  or  '  festival ' ;  and  though  it  may  of  course  be  applied  to  either 
of  the  three  great  feasts,  it  is  used  in  Exod.  x.  9  in  the  ordinary 
sense  before  *$y  periodical  feast  was  instituted."  This  is  very  sound, 
but  then  it  has  nothing  to  do  with  '  counting '  texts,  nor  with  exclusive 
meanings,  nor  with  metaphors — but  only  with  the  context  and  the 
nature  of  things  gathered  from  it.*  Let  the  same  course  be  adopted 
in  regard  to  words  for  wine,  and  the  bulk  of  critical  defenses  of 
drinking  will  disperse  into  thinnest  air. 

The  late  Canon  Stowell,  in  his  sermon  preached  before  the  British 
Association  for  the  Promotion  of  Science,  observes  that  "  superficial 
men  create  a  seeming  discord,  and  then  find  fault  with  God's  work 

*  Curious  to  say,  Dr  Colenso  is  here  arguing  against  'the  usual  sense,'  as  he 
calls  it ;  for  khag  is  twice  as  often  applied  to  sacred  as  to  common  feasts.  Dean 
Stanley,  in  Commentary  on  I  Cor.  xi.  21,  has  fallen  into  the  same  fallacy  concerning 
methnei.  He  says,  "  It  need  not  be  always  taken  of  intoxication,  but  this  is  its 
natural  meaning  in  most  passages."  That  a  word  for  'fulness'  should  have  the 
meaning  of  the  effect  of  being  full  of  one  special  kind  of  thing  seems  anything  but 
natural.  Further,  what  has  the  meaning  of  '  most  passages  '  to  do  with  its  mean- 
ing in  a  passage  not  included  in  the  most  ?  When  the  word  '  man  '  is  used  in 
Kaffirland,  it  is  oftenest  in  connection  with  Kaffirs ;  but  does  it,  therefore,  acquire 
the  '  natural  meaning '  of  '  black  man  '  ? 


PRELIMINARY    DISSERTATION.  xxiii 

instead  of  their  own."  This  is  particularly  applicable  to  the  question 
under  consideration,  where  the  grossest  absurdities  have  been  adopted 
as  principles  of  interpretation.  The  initial  and  central  fallacy  is 
this  : — "  The  word  wine  is  undeniably  applied  in  the  Bible  to  a  drink 
that  intoxicated  men :  therefore  the  word  always  and  necessarily 
means  intoxicating  liquor"!  We  do  not  here  enter  into  an  elaborate 
refutation  of  this  absurd  statement,  but  we  must,  in  some  measure, 
remove  it  out  of  the  way  of  the  impartial  consideration  of  the  terms 
for  wine,  awaiting  inquiry;  since  the  principle,  if  allowed,  at  once 
begins  and  ends  the  whole  matter.  If  there  is  but  one  kind  of  wine — 
/.  e.  intoxicating, — criticism  and  argument  are  at  an  end,  since  the  use 
of  wine  of  some  sort  is  palpably  sanctioned  by  God  in  the  Bible,  and 
not  merely  permitted.*  The  fact  that  words  are  symbols  of  wide 
and  various  application  makes  it  chiefly  the  business  of  criticism  to 
ascertain  what  the  sense  or  meaning  is  in  particular  passages.  The 
very  word  '  meaning '  refers  to  the  idea  which  it  is  the  medium  of 
reaching,  and  that  is  not  always  one  object,  or  one  quality,  much  less 
one  class  of  objects  without  specific  differences.  St  Jerome,  one  of 
the  earliest  of  Christian  critics,  after  explaining  that  bar,  while  it 
signifies  '  a  son,'  may  also  be  used  to  designate  « corn '  (barley),  as 
well  as  to  denote  'pure,'  adds, — "Wherein,  then,  have  I  erred,  if  I 
have  translated  a  term  of  ambiguous  signification  in  two  different 
ways  ? — showing  my  readers  how  variously  a  Hebrew  word  may  be 
translated." — ('Apologia  adv.  Ruff,  tome  i.  col.  729.)  The  philoso- 
pher Herschel,  in  his  'Discourse'  (1830),  says,  "What  is  worst  of 
all,  some,  nay,  most  words  have  two  or  three  meanings  distinct  from 
each  other,  (so  as)  to  make  a  proposition  true  in  one  sense  and  false 
in  another,  or  even  false  altogether"  (p.  21).  Alexander  Carson,  D.D., 
in  his  work  on  *  Inspiration,'  says,  "A  word  may  have  two  senses,  or 
more,  in  different  situations,  but  not  two  senses  in  the  same  occur- 
rence." Dr  Davidson,  in  his  « Text  of  the  Old  Testament '  (Ed.  1856, 
p.  2 1 1 ),  is  even  more  explicit  in  contradicting  the  foolish  canon  of 
the  anti-Temperance  critic : — 

"  The  science  of  words  has  much  uncertainty  and  vagueness,  espe- 
cially in  relation  to  the  languages  of  Scripture;  for  it  must  ever  be 
difficult  to  fix  with  precision  a  leading  idea,  abstract  and  complex  as 
it  usually  is.  One  might  suppose  that  a  Dictionary  would  render  the 
work  very  easy,  inasmuch  as  it  gives  the  signification  of  words.t  But 
all  dictionaries  are  liable  to  error,  and  should  be  followed  with  dis- 
crimination. Besides,  they  can  only  furnish  the  general  signification, 
whereas  the  Interpreter  wants  the  precise  sense,  with  its  exact  shade, 
as  determined  by  the  particular  position  in  which  it  stands." 

Dr  W.  Freund,  in  his  «  Worterbuch  der  Lateinischen  Sprache '  (1834), 
gives  an  admirable  illustration  of  the  difference  of  context  and  etymo- 


*  "If  we  confound  the  sufferance  of  events  with  the  Divine  sanction  of  them, 
i  are  guilty  of  teaching  that  God  consecrates  sin." — (  Dr  Gumming:  'God  in 
istory,'  p.  9.      1854.) 
t  Webster  gives,  for  example,  twenty-one  meanings  to  the  word  'spirit.' 


XXIV  PRELIMINARY   DISSERTATION. 

logy.  "  The  substantive  arena  changes  its  sense  in  the  four  following 
passages: — (i)  Magnus  congestus  arenae,  Liter.  6,  724;  (2)  Missum 
in  arenam  aprum  jaculis  desuper  petiit,  Suet.  Tibb.  72;  (3)  Vectio 
Frisco,  quantum  plurimum  potuero,  pnestabo,  prsesertim  in  arena 
mea,  hoc  est,  apud  Centum  veros,  Plin.  Ep.  6,  12,  2;  (4)  Quid 
faces,  CEnone?  Quid  arena  semina  mandas?  Ovid.  Her.  5,  115. 
In  the  first  passage  it  is  actual  sand ;  in  the  second,  the  amphitheater  ; 
in  the  third,  the  sphere  of  one's  calling ;  in  the  fourth,  a  proverbial 
expression  for  something  unfruitful" — /.  e.  something  in  that  respect 
like  sand.  But  it  is  evident,  that  while  a  lexicon-maker  may  arrange 
these  words  in  a  certain  order  of  mental  relationship — as  (i)  literal 
sand;  (2)  the  sanded  place  of  contest;  (3)  any  place  of  contest  or 
activity ;  (4)  what  is  barren  as  sand — may  give  what  four  names  he 
pleases  to  the  words — metonymy,  trope,  etc., — yet  that  will  make 
no  difference  as  to  the  plain  meaning  and  intention  of  the  speaker  in 
'  using '  these  words.  The  mode  in  which  they  are  formed  does  not 
affect  their  '  meaning '  or  use.  When  Bland,  translating  the  lines  of 
Ibycus  concerning  oinanthides  and  oinareois,  says, — 

*  And  new-born  clusters  teem  with  wine 
Beneath  the  shadowy  foliage  of  the  vine,' 

the  idea  which  '  wine '  conveys  is  as  certainly  that  of  '  grape-juice  * 
as  if  it  had  been  expressed  by  that  phrase.  It  is  used  '  proverbially/ 
and  hence  comes  in  the  principle  laid  down  by  Freund, — "The 
word  arena,  in  the  proverbial  phrase — arena  seminar*  mandere, 
'commit  seed  to  the  sand' — must  always  mean  'sand';  but  in  the 
words  of  Vectio  Frisco — -prcestabo  in  arena  mea — cannot  mean  *  in  my 
sand.'  It  must  remain  an  indifferent  thing  for  the  judgment,  what 
verdict  the  lexicon  gives  on  the  word,  so  long  as  the  whole  thought, 
through  its  application  to  something  not  of  the  nature  of  husbandry, 
has  deviated  from  the  literal  [or  original]  sense." 

The  power  of  the  context  operates  in  various  ways  to  modify  the 
sense  of  a  passage,  or  to  limit  the  application  of  particular  words. 
The  nature  of  the  subject  is  part  of  the  context.  *  Drink  of  the  cup ' 
must  be  modified,  by  the  nature  of  the  case,  into  either  '  Drink  out 
of  the  cup  the  liquor  in  it]  or  Cup  must  be  understood  as  a  '  figure ' 
for  its  contents ;  as  '  the  sword '  or  instrument  is  put  for  '  war '  itself. 
But  under  the  nature  of  the  subject  is  really  comprehended  the 
purpose  of  the  writer  or  speaker — the  special  end  he  has  in  view  in 
his  utterance, — and  we  cannot  be  justified  in  stretching  his  language 
beyond  that  point  as  determined  by  all  the  circumstances.  The  phrase 
occurring  in  i  Cor.  x.,  relative  to  meats  offered  to  idols,  supplies  a 
clear  example: — 'Whatsoever  is  sold  in  the  shambles,  eat"*  (ver.  25). 
It  would  evidence  mental  disorder  were  this  to  be  given  as  a  literal 
command  to  one's  housekeeper  in  the  purchase  of  beef  or  mutton  in 
the  market.  People  are  not  to  buy  inferior  or  bad  meat,  still  less  are 
they  to  consume  what  is  unwholesome,  or  may  disagree  with  them. 
When  the  apostle  adds,  'Asking  no  questions  on  account  of  conscience? 
a  limitation  is  put  upon  the  command;  since  the  purpose  of  the 


PRELIMINARY   DISSERTATION.  XXV 


instruction  is  opened  out, — and  that  purpose  does  not  concern  the 
qualities  of  physical  things,  and  the  consequent  rules  that  regulate 
their  use  or  disuse,  but  the  quality  or  state  of  the  mind.  To  transfer 
the  text  from  the  moral  to  the  material  sphere  is  plainly  to  pervert  it. 

We  now  proceed  to  give  a  summary  exposition  of  the  chief  Hebrew 
terms  concerned  in  this  inquiry,  based  upon  a  careful  induction  and 
comparison  of  Text,  Context,  and  Circumstance,  allowing  but  a 
secondary  weight  to  the  remote,  vague,  and  uncertain  element  of 
etymology. 

i.  ?"n,   YAYIX,    'wine,'    occurs    141    times   in   the   Bible.     Various 

derivations  have  been  sought  for  it,  likely  and  unlikely.  Some 
lexicon-makers  have  referred  it  to  an  obsolete  root  signifying 

*  boiling,'  and  hence  '  fermenting ' ;  others  to  a  kindred  Arabic  word, 
yavan,  in  the  sense  of  molle,  ' soft ' ;    others  to  yaven,  '  mire,'  « dirt,' 
'  obscurity ' ;    others  to  another  Arabic  form  of  the  word,   denoting 
'dullness.'     As    Dindorf,    however,    says,   yavan   and    the    kindred 
Arabic    denote    '  boiling,'    '  foaming,'    '  spuming,' — and    hence    the 
derivative  yayin  would  fitly  apply  to  the  fresh-expressed  and  « foam- 
ing '  blood  of  the  grape.     This  is  confirmed  by  the  Chaldee  term  for 
wine,   khamar,  being  undoubtedly  derived   from  khemer,  ' froth'  or 

*  foam,'  which  is  applied  equally  to  the  froth  of  the  sea,  to  boiling 
bitumen,  and  to  red  fluids.     It  is  certain  that  many  vegetable  juices 
become  red  by  boiling,  as  wine  does  by  fermenting.     The  Penny  Cyclo- 
pcedia  (Art.  'Wine')  observes,  "Vegetable  juices  in  general  become 
turbid  when   in   contact  with   air  before  fermentation   commences." 
New  names,  when  first  imposed,  are  always  expressive  of  some  simple. 
and   obvious   appearance,  never  of  latent  properties  or   scientific   re- 
lations ;  and  hence,  while  the   '  foaming '  appearance  of  grape-juice 
accounts  for  the  original  application  of  the  term  yayin  to  it,  it  would 
be  absurd  to  suppose  that  the  idea  of  *  fermentation,'  the  nature  of 
which    has    only   been    understood    during    the    last   century   as   a 
scientific   process,  formed   any  part   of  the  original  connotation  of 
the  word.     The  Jewish  Rabbins,  in  fact,  were  so  ignorant  on  this 
point,  that  they  held  a  foolish  theory  to  the  effect  that  '  grape-juice 
did  not  ferment'  in  the  same  sense  as  bread,  whereas,  in  fact,  the 
principle  and  process,  and  the  agents  and  materials  concerned,  are 
identical.     A  word,  however,  like  yayin,  originally  applied  to  foaming 
grape-juice,  would  gradually  become  significant  of  the  juice  in  the 
subsequent  conditions   in  which    it   was   found,   and,  by   a  kind   of 
mental  retrospection,  to  the  wine   confined  in  the  grape.     In  Neh. 
v.   1 8  we  have  the  phrase  'all  sorts  of  wine.'     As  a  generic  term. 
therefore,  wy/fl  became  applicable  to  wine  of  four  species: — 

(a)  It  is  used  sometimes  in  the  sense  of  the  vimun  pendens  of 
the  Latins.  As  Cato  speaks  of  the  '  hanging-wine '  (De  Re  Rustica. 
cxlvii.),  so  Deut.  xxviii.  39  refers  to  yayin  as  a  thing  to  be  gathered 
by  men  or  eaten  by  worms.  In  Isa.  xvi.  10  and  Jer.  xlviii. 
it  is  used  for  the  grapes  to  be  trodden  in  the  vat  (see  Gesenius 


XXVI  PRELIMINARY    DISSERTATION. 


under  "|H "}"!)•     In  Psa-  c^v-  I5  >  Jer-  x^-  I0>  I2>  possibly  in  Isa.  Iv.  i ; 

probably  in  Deut.  xiv.  26,  it  is  applied  to  *  the  grape  in  the  cluster.' 
The  Rabbins  have  a  similar  use  of  the  word.  Baal  Hatturim,  in 
Deut.  xvi.  ii,  says,  "At  Pentecost,  when  corn  is  reaped,  and  wine  is 
now  in  the  grapes."  In  wine  countries,  the  common  language 
applied  to  the  growing  grapes  is,  *  the  wine-blooms.1  The  grape-cure 
is  called  the  '  wein  cur.'  In  Spain  they  say,  una  buena  cosccha  de 
vino,  'a  good  gathering  of  wine.' — (Father  Connelly's  Diccionario 
Nuevo,  Madrid,  1798.)  A  traveler  in  the  Pyrenees  says,  "Flocks  of 
sheep  and  goats  enliven  the  hills ;  corn  and  wine,  flax  and  oil,  hang  on 
the  slopes." — (Collin's  Voyages,  1796,  p.  82.) 

(b)  Yayin  as  used  very  frequently  for  the  '  foaming  blood  of  the 
grape'    was,    as   we   have   said,   probably   applied   to   the   expressed 
juice  because  of  its  turbid   appearance.     Perhaps  the   claret-grape, 
which   has   red    juice,   suggested    the   metaphor,    "  He   washed   his 
garments   in  yayin,  his  clothes   in   the   blood-of-grapes."     (Compare 
Gen.    xlix.    12   with    Isa.   Ixiii.    i — 3.)     In  Job  xxxii.    19  the   word 
is  applied  to   the   must-wine,  translated  by  the   Septuagint  gleukos. 
Cant.  v.  i  (compared  with  vii.  9)  refers  to  a  sweet,  innocent  yayin, 
which  might  be  drunk  '  abundantly '  by  young  women.     A  peculiar 
use  of  the  corresponding  Chaldee  term,  khamar,  is  occasionally  found 
in  the   Targums.     '  Wine  reserved  in   its  grapes '  (Targum  on    Cant, 
viii.   2).     On    Cant.  i.   14  we  fall  back  on  the  other  sense:  'They 
took  clusters  of  grapes  and  pressed  wine  out  of  them.' 

(c)  In    Prov.  ix.  2,  5,  yayin  seems  to   point   to  a  boiled-wine,  or 
syrup,  the  thickness  of  which  made  it  needful  to  mingle  water  with 
it  before  drinking:  while,  unmixed  with  fluid,  it  was  probably  con- 
sumed with  milk  (Isa.   Iv.    i;    compare   vii.    22;    Ezek.   xxvii.    17). 
"  To  the  honey  of  raisins,"    says    Baron  Bode,    "  the   Persians   give 
the  name  of  shire"     According  to    D'Herbelot  (1680),    the   words 
sirop,  sherbet,   etc.,  came   from  the   Arabic  shir-ab   ['sweet   water '], 
applied  to   any   kind  of  drink  in  general. — (Bibliothcque    Orientale : 
Art.  Sirop.)     In  the  East,  sherab  to  this  day  includes   'ail   sorts  of 
wine,'  sherab-jee  signifying  *  wine-seller' ;  but  the  sense  of  sirop  with 
us  undeniably  proves  the  existence  of  a  syrup-wine  formerly.     The 
Mishna  (Terumoth,  xi.)  shows  that,  anciently,  wine  so  preserved  was 
used  in  the  offerings.     "  Wine  (yayin)  of  the  heave-offering  must  not  be 
boiled,  because  it  lessens  it."     Bartenora,  in  a  note,  says,  "  For  people 
drink   less   of   it,"    which   is   true,   since    boiling   renders    it    richer 
and  more  cloying.     The  Mishna  adds,  "  Rabbi   Yehuda  permits  it, 
because  it  improves  it."     Such   a  wine  Wisdom  prepares,   and,   on 
the  day  of  her  feast,  is  aptly  represented  as  mingling  with  water  for 
her  guests. 

(d )  There  was  also  the  yayin  mixed  with  drugs,  of  various  sorts  : 
the  '  mixed-wine '  of  the  sensualist,  spiced  and  inebriating ;  a  cup  of 
still  stronger  ingredients,  used  as  the  emblem  of  Divine  judgments, 
the  'cup  of  malediction'   (Psa.   Ixxv.  8) ;   the  'turbid-wine,'   full  of 
poison.     As  Dindorf  (Lexicon  et  Comment.,  1804)  says,  "  Yayin  khamar, 
vinum  fermentescit — calici  vino  turbido  et  venenato  pleno,  a  cup  full 


PRELIMINARY    DISSERTATION.  xxvii 

of  wine,  thick,  foaming,  and  poisonous."  Of  Deut.  xxxii.  33  he 
says,  "Khamath  taana'un  yaynahm,  this  wine  is  the  poison  of  dragons 
—  venenum  draconum  ;  sermo  quo  delectantur  est  noxious,  pessimus." 

(e)  Yayin  was  also  applied  to  every  species  of  fermented  grape- 
juice.  The  characters  of  fermentation  are  well  marked  in  Prov. 
xxiii.  31,  where  it  is  described  as  'red'  and  'sparkling,'  in  which 
condition  we  are  forbidden  even  to  look  upon  it  with  desire.  Not 
in  one-half  of  the  141  texts,  however,  can  it  be  shown  that  such 
wine  is  the  kind  to  which  the  word  is  applied,  by  anything  in 
the  context.  Yayin,  then,  being  accepted  as  a  general  term,  it 
would  follow  that  we  should  expect,  as  time  went  on,  that  specific 
terms  would  be  adopted  to  designate  special  kinds  or  states  of 
wine,  and  this  is  exactly  what  we  find  to  be  the  case  in  the  later 
books. 

2.  Q^D?,  a/isis,  occurs  in  five  texts,  —  Cant.   viii.  2;  Isa.  xlix.   26; 


Joel  i.  5;  iii.  (Heb.  iv.)  18;  Amos  ix.  13.  The  word  is  plainly  con- 
nected with  a/isas,  *  to  tread,'  and  denotes  '  something  trodden  out.' 
It  is  grape-juice  purely;  and  never  seems  to  have  acquired  the 
ambiguous  meaning  of  the  Greek  gleukos  and  the  Latin  mustum, 
which  were  undoubtedly  sometimes  applied  to  the  juice  of  grapes 
in  an  initial  state  of  fermentation.  Joel  iii.  18,  'the  mountains 
shall  drop  down  new  wine  '  (a/isis),  is  not  all  a  figure.  Pallas  says,  in 
1793,  of  the  grapes  in  the  Hungarian  vintage,  "In  August  they 
ripen,  burst,  and  begin  to  evacuate  their  juice.  The  Shirnoi  contains 
a  rich  juice,  and  bursts  when  ripe"  —  (Travels,  i.  p.  314.)  Professor 
Douglas  rightly  says  that  "  the  passage,  '  they  shall  be  drunken  with 
their  own  blood  as  with  sweet-wine,'  is  no  proof  that  must,  which 
is  unintoxicating,  cannot  here  be  meant  ;  for  neither  is  blood  intoxi- 
cating: but  all  the  meaning  that  the  verb  conveys  is,  to  drink  till 
one  is  satiated  or  cloyed.  'Ahris  of  the  Pomegranate  '  is  an  evidence 
that  the  word  was  sometimes  used  in  that  width  of  meaning  which 
the  etymology  sanctioned."  —  (Fairbairn's  Imperial  Bible  Dictionary, 
p.  1097.  Glasgow,  1866.) 

or  sobhe,  from  sabha,  '  to  drink  to  satiation,'  occurs 


but  thrice.  It  is  chiefly  interesting  as  affording  a  link  of  connection 
between  classical  wines  and  those  of  Judea,  through  an  obviously 
common  name,  being  identical  with  the  Greek  hepsema,  the  Latin 
sapa,  and  the  modern  Italian  and  French  sabe,  '  boiled  grape-juice.' 
The  inspissated  wines  called  defmtum  and  syrceum  were,  according 
to  Pliny  (xiv.  9),  a  species  of  it  :  the  last  name  singularly  suggests 
the  instrument  in  which  it  was  prepared  —  the  syr  or  caldron 
(Nahum  i.  10).  "The  property  of  organic  substances,"  says  Liebig, 
"  to  pass  into  a  state  of  decay,  is  annihilated  in  all  cases  by  heating 
to  the  boiling-point."  Columella  tells  us  of  the  kind  of  degeneration 
to  which  such  preparations  were  subject.  "  Defrutum,  however 
carefully  made,  is  liable  to  grow  acid"  (xii.  20).  To  this  corre- 
sponds the  statement  of  Hos.  iv.  8  —  'Their  sove  is  sour'  Such 


xxviii  PRELIMINARY   DISSERTATION. 

preparations  are  made  in  great  quantities  in  the  East,  in  Calabria, 
and  in  the  south  of  France,  to  this  day.  (See  Works  of  Dr  Lees,  ii. 
p.  144.) 

4.  HDrj'  khamar,  is  the  Chaldee  equivalent  of  the  Hebrew  yayin, 

and  occurs  only  in  Ezra  and  Daniel.  Its  derivation  is  from  the 
Hebrew  khemer  (see  Deut.  xxxii.  14 ;  Psa.  Ixxv.  8),  which  may  be 
translated  foaming,  or  turbid,  or  as  we  say  in  English,  *  yesty,'  barmy, 
scummy.  It  has,  therefore,  a  very  wide  application,  and  its  meaning 
comprehends  ' all  sorts  of  wine,'  without  shutting  us  up  to  any  in  par- 
ticular. 

5.  VDH'  khometz,  is  simply  '  sour-wine/  vinegar,  '  sick-wine,'  wine 

*  gone '  sour.  It  was,  no  doubt,  chiefly  applied  to  the  thin  sour  drink 
made  from  the  last  pressure  of  the  grapes,  with  water  added,  and  was, 
like  the  Roman  posca,  something  halfway  between  ginger-beer  and 
French  vin-ordinaire.  In  the  East,  the  term  koumiss  is  applied  to  fer- 
mented, sour  mare's  or  camel-milk.  The  word  had  a  somewhat  broad 
application  to  sour  and  fermented  things. 

6-  £n*l"in>  tirosh)  is  not  'wine'  at  all,  but  'the  fruit  of  the  vine- 
yard '  in  its  natural  condition.  The  vine  says,  '  Shall  I  leave  my 
tirosh  ?  '  *  They  shall  tread  tirosh,  but  shall  not  drink  yayin!  Nothing 
but  a  foregone  conclusion,  fostered  by  the  mistranslation  of  ancient 
and  modern  versions — versions  which  traditionally  sustain  and  deceive 
each  other — could  have  hindered  scholars  from  perceiving  the  true 
sense  of  this  word.  Neither  Versions  nor  Lexicons,  however,  have 
been  consistent.  The  Septuagint,  the  Chaldee  Targums,  the  Syriac, 
Arabic,  Vulgate,  etc.,  have,  in  one  text  or  another,  rendered  the  word 
as  ' berry,'  *  vines,'  '  vintage,'  'fruit,'  'grapes,'  etc.  On  Micah  vi.  15, 
Julius  Bate,  M.  A.,  in  his  '  Critica  Hebraea,'  1767,  observes,  "Hence 
it  is  plain  that  tirosh  is  what  is  pressed,  the  grapes."  Gesenius,  in 
three  texts,  renders  it  '  grapes,'  and  so  others. 

Tirosh  is  perhaps  correctly  derived  from  yarash,  '  to  possess,  to 
inherit,'  just  as  Hierusalem  is  from  yerash  and  salem  =  '  possession  of 
peace.'  Drusius,  in  1617,  commenting  on  Gen.  xxvii.  28,  observes 
that  "  the  idea  of '  possession '  is  implied  in  tirosh,  because  amongst 
those  things  which  a  man  possessed  by  inheritance,  vintage-produce  was 
the  chief,  and  received  this  name  by  way  of  distinction."* 

*  The  note  in  Kitto's  'Pictorial  Bible'  (Ed.  1847),  objecting  to  our  derivation, 
alleges  that  "the  grape  could  not  be  more  important  to  the  Jews  than  the  goose- 
berry to  us  "  !  and  further,  that  it  is  "unlikely  that  the  solid  products  of  the  vine 
should  be  so  conspicuously  placed  beside  corn  "  !  !  If  the  reader  will  peruse  three 
texts,  selected  at  intervals,  he  will  perceive  how  very  far  vinous  prejudice  will  lead 
critics  to  ignore  the  plainest  facts.  Numb.  xvi.  14,  "  Given  us  inheritance  of fields 
and  vineyards."  Lev.  xxvi.  4,  5,  " The  land  shall  yield  its  produce  [o?r»],  the 
trees  give  their /ru it.  Your  threshing  [of  corn]  shall  reach  unto  your  vintage" 
Isa.  xvi.  9,  "Joy  is  taken  out  of  the  plentiful  field;  in  the  vineyards  there  shall  be 
no  shouting."  In  Micah  vi.  15,  sowing  seed  of  corn,  and  treading  olives  and  grapes, 
all  occur  together,  side  by  side.  What  is  the  present  condition  of  things  in  Bible 
lands  ?  The  Rev.  Smylie  Robson,  missionary  at  Damascus,  thus  writes,  after 
noticing  corn  and  olives : — "The  fruit  of  the  vine  is  the  only  other  kind  which  can 


PRELIMINARY   DISSERTATION.  XXIX 

Those  who  give  to  the  word  the  meaning  of  mustum,  grape-juice, 
and  then  add,  by  way  of  explanation,  that  it  is  "  a  strong  wine  which 
gets  possession  of  a  man's  head,  and  drives  him  out  of  himself,"  not 
only  invent  a  fiction  and  contradict  demonstrable  facts,  but  contra- 
vene the  clear  context  of  every  passage  wherein  the  word  occurs, 
which  in  no  instance  whatever  is  connected  with  inebriety.  Out  of 
thirty-eight  texts  in  which  tirosh  is  found,  in  thirty  it  is  associated 
with  corn  (not  bread),  in  one  (Micah  vi.  15)  with  otives,  in  twenty-one 
with  ortJtard-frMit,  and  in  twenty  with  both  corn  and  fruit.  It  is 
never  once  connected  with  shemen,  '  oil,'  though  Smith's  '  Bible 
Dictionary '  erroneously  states  the  contrary ;  it  is  only  thrice  found  in 
the  company  of  '  wine,'  and  then  by  way  of  distinction,  as  a  different 
thing ;  and  it  is  constantly  associated  with  *  dew,'  *  rain,'  '  dryness/ 
and  other  conditions  affecting  natural  « growth.'  Within  the  compass 
of  philology  there  is  hardly  any  word  which,  by  the  conjoint  evidence 
of  etymology,  context,  and  circumstance,  is  more  clearly  shown  to  be 
a  collective  term  expressive  of  a  class  of  natural  produce.  The  notion 
that  tirosh  signifies  the  same  as  a/isis,  or  the  alternative  supposition, 
that  this  latter  should  have  been  invented  when  the  former  was  in 
constant  use  for  the  same  idea,  is  simply  incredible. 

That  p"|,  dahgan,  denotes  growing   « corn '   in   general,   and   not 

some  species  of  grain,  as  *  wheat '  or  « barley,'  has  never  been  ques- 
tioned. That  it  denotes  an  artificial  preparation  like  'bread'  or 
1  cake '  has  never  been  imagined.  Yet  this  term  is  found  in  per- 
petual association,  under  common  natural  conditions  favoring  or 
opposing  growth  and  increase,  with  tirosh.  "")!""i^>n>  yitzhar,  is  a 
second  term,  twenty-one  times  used  in  connection  with  tirosh.  It  is 
derived,  as  Dindorf,  Gesenius,  and  others  admit,  from  a  root  signifying 
to  '  shine,'  '  glisten,'  like  the  Spanish  term  azahar,  '  orange-flower,' 
and  the  Latin  aitrantium,  for  the  shining  orange  class  of  fruits.  The 
oliveyards  also  shine  and  glisten  in  the  sun ;  hence  we  have  suggested 
4  olive-and-orchard-h\i\\. '  as  the  English  equivalent  otyitzhar,  completing 
a  beautiful  triad  of  natural  blessings — (i)  Gvy/-fruit,  (2)  Vine-fr\i\t  (3) 
Orchard-fain ;  or,  in  other  words,  the  produce  of  field,  vineyard,  and 
orchard.  Agreeing  with  Professor  Douglas,  that  "  a  common  deriva- 
tion of  tirosh  from  the  verb  to  *  take  possession,'  because  it  intoxicates, 
is  too  arbitrary  to  deserve  serious  refutation "  (*  Imperial  Bible 
Dictionary,'  p.  1097),  we  accept  the  sense  of  'vine-fruit'  as  that 
demonstrated  by  induction,  and  giving  a  meaning  which  at  once  fits 
every  context  and  honors  the  Divine  word.  (For  further  evidence, 
see  «  Works  of  Dr  Lees,'  vol.  ii.) 

be  said  to  form  a  substantial  part  of  the  food  of  the  people.  .  .  .  From  August 
to  December,  bread  and  grapes  are,  substantially,  the  food  of  the  people.  .  .  . 
It  is  perfectly  safe  to  eat  grapes  constantly  to  satiety.  Grapes  are  dried  in  large 
quantities.  There  is  another  form  in  which  the  fruit  of  the  vine  is  preserved  for 
use.  By  pickling  and  beating,  a  substance  called  dibs  \_debhash,  artificial  honey- 
cake]  is  made  out  of  the  grapes.  .  .  .  It  is  only  ignorance  which  would  pare 
away  and  attenuate  scriptural  expressions." — Missionary  Herald  of  the  Presby- 
terian Church  in  Ireland,  1845.  See  this  testimony  more  at  length  on  page  93  of 
the  Notes. 


XXX  PRELIMINARY   DISSERTATION. 


7-  *3T)\yeqev  (Arab.  'UKEB,  cavum  esse),  originally  a  '  cavity/  '  coop, 

or  vat  in  which  grapes  or  olives  were  put  for  the  purpose  of  being 
trodden  ;  but  perhaps,  secondarily,  by  becoming  generic  for  the  whole 
apparatus  (tota  macJdna],  the  lacus  or  cavity  into  which  the  wine  and 
oil  flowed  (in  quern  VINUM  expressum  deflui?}.  So  Dindorf,  who  cites 
Hesychius  —  LEENOS  hopou  staphulee  pateitai.  Gesenius  also  accepts 
the  double  sense  of  yeqev.  J.  D.  Paxton,  the  American,  says  of 
Bhadoom,  "  Several  [fruit]  houses  seem  to  be  common  property, 
where  they  express  the  juice  of  the  grape.  They  have  a  row  of  large 
vats,  into  which  the  grapes  are  thrown  ;  and  beside  these  some  stone 
troughs,  into  which  the  juice  flows.  Men  get  into  the  vats,  and  tread 
the  grapes.  .  .  .  They  take  the  juice  from  the  troughs  and  put 
it  into  large  boilers,  reduce  it  to  one-half"  (Travels,  p.  215).  Capt. 
Colville  Frankland  says  of  Solima,  "The  grapes  are  trodden  out 
upon  a  kind  of  stone  platform  ;  the  juice,  running  off  through  a  little 
channel,  is  received  in  a  basin  cut  in  the  rock,  from  whence  it  is  carried 
in  buckets  to  the  boiler,  where  it  is  skimmed,  and  allowed  to  cool.  It 
is  boiled  and  cooled  twice,  and  then  put  into  great  earthen  jars,  and 
becomes  a  rich  syrup"  (Travels,  ii.  p.  10,  1827).  Prof.  Murphy  of 
Belfast,  in  order  to  prove  the  liquidity  of  tirosh,  has  narrowed  the 
sense  of  yeqev  to  that  of  the  '  must-lake,'  or  hypoleenos,  but  without  any 
reason  or  even  good  authority.  It  occurs  sixteen  times,  and  in  most 
of  the  texts  is  more  appropriately  referred  to  the  upper  than  the  under 
vat.  In  Numb,  xviii.  27,  30;  Deut.  xv.  14;  xvi.  13;  2  Kings  vi.  27; 
Hos.  ix.  2,  it  is  associated  with  '  corn  '  and  the  '  threshing-floor.'  In 
Job  xxiv.  ii  it  is  plainly  the  place  of  treading  shriveled  grapes  that 
yield  no  wine  to  quench  thirst.  In  Isa.  v.  2  it  is  used  for  the  whole 
of  the  apparatus,  not  for  part  of  it  —  much  less  for  the  last  part  to  the 
exclusion  of  the  first!  In  Isa.  xvi.  10,  to  avoid  giving  to  lyayin*  its 
natural  contextual  sense  of  grape,  the  translators  are  compelled  to 
insert  'out'  and  '/«/<?'!  In  Jer.  xlviii.  33  there  is  no  need  to  under- 
stand liquid  '  wine,'  but  '  gathered-  wine,'  of  which  the  prophet  speaks 
in  chap.  xl.  In  Hos.  ix.  2  it  is  associated  with  '  feeding.'  In  Joel 
iii.  13  it  is  conjoined  as  a  general  term  with  ^J,  gath,  probably  this 
having  reference  to  the  oil  (shemen  =  Gethsemene),  and  yeqev  to 
grape-fruit,  which,  in  its  abundance,  is  awaiting  the  'treading.'  In 
Hag.  ii.  1  6  it  is  associated  with  fiTC'  poorah,  and  with  'heaps'  of 
corn  and  fruit.  "  When  one  came  to  the  yeqev  to  take  fifty  (clusters), 
the  poorah,  (  THE  FRUIT-HOUSE,'  had  but  twenty."  A  more  baseless 
assumption  than  that  yeqev  signifies  either  often  or  solely  the  wine- 
trough,  was  never  made  in  support  of  another  baseless  assumption  — 
viz.,  that  tirosh  was  the  liquid  trodden  out,  and  not  the  fruit  *  trodden.' 
8.  Tjnrs,  mesek,  '  a  mixture,'  is  of  course  applicable  to  many  mix- 


tures; of  wine  with  water,  or  with  aromatics,  or  with  drugs.  The 
verb  is  used  in  Prov.  ix.  2,  where  '  Wisdom  mingles  her  wine,'  doubt- 
less with  water ;  certainly  not  making  that  '  mixed-wine '  in  relation  to 
which  she  pronounces  *  woe '  to  those  that  '  seek '  it.  In  Cant.  viii.  2 
we  find  the  kindred  term  mezeg,  translated  '  liquor ' ;  and  in  Prov.  xxiii. 


PRELIMINARY   DISSERTATION.  XXXI 

30;  Isa.  Ixv.  ii,  we  have  mcmsach,  respectively  rendered  (  mixture' 
and  (inferentially)  '  drink-offering.' 

9-  riuT£'K>  ashishah,  perhaps  from  a  root  signifying  'fire,'  denotes 

a  cake  of  dried  grapes.  "  By  universal  consent,"  says  Prof.  Douglas, 
"  it  is  now  understood  to  be  some  kind  of  cake,  probably  a  cake  of 
dried  fruit."  It  occurs  in  2  Sam.  vi.  19;  i  Chron.  xvi.  3;  Cant.  i.  5; 
Hos.  iii.  i  ;  and  is  unfortunately  rendered  '  flagons  '  and  '  flagons  of 
wine.' 

10.  i[^"")C&'»  shcmanm,  'preserves,'  from  shamar,  'to  preserve,'  —  as 

sheminim,  'fat  things,'  from  shemcn,  'fat'  or  oil.  Our  oldest  trans- 
lators rendered  it  better  than  the  modern.  Coverdale  renders  '  sweet 
things';  the  Bishop's  Bible  (1568),  'delicate  things';  Forerius  and 
Grotius,  '  a  feast  of  vine-fruit  '  (yindemid}.  Preserves  form  an  essential 
part  of  Oriental  feasts  :  '  They  eat  the  fat  (shemen)  and  drink  the 
sweet*  (Neh.  viii.  10). 

11.  ""Q£%  shakar,  'saccharine  drink,'  is  related  to  the  word  for 


sugar  in  all  the  Indo-Germanic  and  Semitic  languages,  and  is  still 
applied  throughout  the  East,  from  India  to  Abyssinia,  to  the  palm 
sap,  the  zhaggcry  made  from  it,  to  the  date-juice  and  syrup,  as  well  as 
to  sugar  and  ^o  the  fermented  Palm  wine.  It  has,  by  usage,  grown 
into  a  genericTerm  for  '  drinks,'  including  fresh  juices  and  inebriating 
liquors,  other  than  those  coming  from  the  grape.  [See  '  Works  '  of 
Dr  Lees,  ii.  1853,  Art.  'Strong  drink,'  Art.  'Wine,'  etc.,  for  abundant 
illustrations,  and  for  refutation  of  Fuerst's  derivation.]  Mr  Palgrave,in 
his  *  Arabia,'  says,  having  bought  for  three  farthings  a  handkerchief 
full  of  '  delicious  '  dates,  "  we  hung  it  up  from  the  roof-beam  to  pre- 
serve the  luscious  fruit  from  the  ants,  and  it  continued  to  drop  molten 
sweetness  into  a  sugary  pool  on  the  floor  for  three  days  together  "  (i. 
p.  253).  Such  a  beverage  was  rightly  called  shakar,  and  naturally  and 
necessarily  produced  that  satisfaction  and  cloying  fullness  which  is 
well  expressed  by  the  cognate  verb,  and  which  has  its  parallel  in 
the  history  of  the  corresponding  Greek  words,  mcthucin  from  methu, 
*  sweet  wine,'  '  mead,'  etc.*  The  force  of  the  prophet's  words  may  be 
understood  from  considering  this,  the  etymological  and  primary  sense 
of  shakar  :  — 

'The  sicftt  dtink  shall  become  bitter  to  them  that  drink  it.' 

II.  Our  second  proposition  assumes  a  more  positive  form  —  viz., 

that  the   Bible  teaches,  clearly  and  fully,  by  a  series  of  continuous 

and  consistent  testimonies,  that  intoxicating  drink  is  an  evil  article  ; 

poisonous  to  the  body,  seductive  to  the  soul,  and  corrupting  to  the 

*  The  views  taken  of  these  words  were  generally  adopted  in  Dr  Eadie's  Bible 
Cyflo/xtdia,  especially  as  to  tirosh  and  yitzhar,  and  the  generic  sense  of  shakar 
and  yayin.  They  were  all  incorporated  in  Kitto's  Cvclopitdia  of  Biblical  Litfratnre 
(1845),  the  first  Edition,  the  only  one  truly  called  Kitto's;  and  they  have  been 
entirely  adopted  and  admirably  sustained  in  Bastow's  Bible  Dictionary,  and  in 
Dr  Fairbairn's  Imperial  Bible  Dictionary  (1866). 


XXX11  PRELIMINARY   DISSERTATION. 

circumstances  of  man :  or,  to  put  the  idea  in  another  shape,  we  hold 
that  the  Bible  vindicates  its  claim  to  Inspiration  by  having  anticipated 
on  this  point  the  fullest  witness  of  Science,  and  having  exhausted  the 
teachings  of  human  History. 

And  here  will  naturally  start  up,  in  defense  of  palatable  Error,  all 
the  hydra  forms  of  prejudice  and  convention ;  for  it  is  very  hard  for 
the  fleshly  lusts  and  fashions  of  the  world  to  bow  before  even  Divine 
truth.  Yet — appealing  to  a  World  that  at  least  '  professes '  to  believe 
in  the  fact  that  God  has  spoken  in  His  word — why  should  our 
proposition  startle  and  convulse  it  ?  What  other  branch  of  practical 
morals  is  there  on  which  it  is  more  needful  that  God  should  have 
instructed  mankind,  by  precept,  by  warning,  and  by  example  ?  Why, 
then,  are  the  people  and  the  preachers  so  loth  to  receive  the  teach- 
ings, or  so  bitter  in  their  condemnation  of  the  proposition  itself, — so 
ingenious  in  the  invention  of  objections,  yet  withal  so  illogical  in 
their  criticism  and  so  intolerant  of  inquiry  ?  Dr  Steudel,  in  his  essay 
on  'Inspiration,'  puts  a  serious  question: — "To  appropriate  the 
Spirit,  I  must  renounce  my  own  inclinations,  and  give  a  real  consent 
to  all  the  Word  presents  as  true.  Why  refuse  homage  to  just  that 
part  of  the  Divine  wisdom  to  which  our  own  depravity  cares  not  to 
consent  ?  " 

It  is  not  enough,  then,  that  we  have  '  the  Scriptures  to  search ' ;  we 
must  come  to  the  search  in  a  proper  moral  attitude.  We  must  come> 
not  for  confirmation  of  opinion,  which  is  pride,  but  for  purity  of  life, 
which  is  true  profit.  Our  aim  must  be  both  Truth  and  Good.  It 
may  be  asked  here,  therefore,  without  offense,  whether  he  who  seeks 
to  justify  the  use  of  alcoholic  beverages  by  the  Scripture,  is  not  very 
liable  to  a  sensuous  bias  in  his  interpretation  ?  If  God's  works  and 
law — manifested  in  experience  and  science — cannot  justify  drinking, 
is  it  not  very  wrong  to  rush  to  His  Word  ?  May  not  the  wish  be 
father  to  the  thought?  The  objector  is  not  merely  defending  his 
own  practices,  and  pleading  for  his  own  appetites;  he  is,  even  more 
than  the  Abstainer,  liable  to  the  bias  of  Opinion.  The  difference  is 
this,  that  the  drinker's  opinion  is  an  old  and  inherited  one,  sanctioned 
by  a  life-time  of  custom ;  ours,  a  newly  acquired  belief,  the  result  of 
inquiry  and  experience.  Let  us,  then,  in  coming  to  this  investigation, 
strive  honestly  to  desire  to  know  the  Divine  will,  and  implore  the 
aid  and  purifying  influence  of  '  the  Spirit  of  Truth.'  Let  us  seek 
to  place  ourselves  before  the  Word,  so  that  its  declarations  may  be 
photographed  upon  the  soul.  In  the  language  of  Bishop  Ellicott, 
in  '  Aids  to  Faith,'  "  Pray  against  that  bias  which,  by  importing  its 
own  foregone  conclusions  into  the  Word  of  Scripture,  and  by  refusing  to 
see,  or  to  acknowledge,  what  makes  against  its  own  prejudices,  has 
proved  the  greatest  known  hindrance  to  all  fair  interpretation;  and 
has  tended,  more  than  anything  else  in  the  world,  to  check  the  free 
course  of  Divine  truth"  (p.  421).  Nothing  has  surprised  us  more,  on 
the  part  of  professed  Christians,  than  their  reluctance  to  receive  any 
principle  which  would  harmonize  Science  and  Scripture  on  this  subject, 
and  their  extreme  anxiety  not  to  ascertain  what  appears  to  us  the 


PRELIMINARY   DISSERTATION.  xxxiii 

plain   meaning   of  Scripture,  but   to  discover  some  critical   process 
whereby  it  may  be  evaded. 

Passing,  however,  from  general  prejudices,  moral  and  intellectual, 
let  us  enumerate  and  expose  a  few  of  the  commonest,  but  most 
operative,  false  assumptions  and  delusive  principles  of  interpretation. 

i.  "The  Church,"  says  the  Objector,  "is  against  the  Abstinence 
theory.  It  has  known  all  about  the  Scriptures,  and  it  has  universally 
supposed  that  intoxicating  wine  is  good,  in  moderation.  That 
abstainers  should  have  found  a  new  light  is  incredible.  We  cannot 
suppose  so  many  doctors  of  the  Church,  and  such  myriads  of  pious 
Christians,  to  have  been  in  error  or  sin." 

In  this  series  of  assumptions,  each  particular  is  deceptive.  There 
always  have  been  abstainers  in  the  Christian  Church,  and  we  profess 
to  have  found  no  new  light,  but  to  be  illuminated  by  the  old,  old 
lamp.  Two  questions  are  involved  in  this  objection:  (i)  Is  the 
Bible  an  exhausted  book?  (2)  Has  the  professmg  Church  ever  erred 
in  its  dogmas  and  practices  ?  To  put  the  questions  is  to  answer  them, 
but  we  will  do  more. 

On  the  first  point,  there  is  a  consensus  of  opinion,  whatever  that 
may  be  worth.  The  Roman  Catholic  Church  expressly  claims  the 
power  to  decide  on  controverted  points  of  Biblical  Theology,  and  has 
so  decided  recently  on  the  Immaculate  Conception.  Amongst  Theo- 
logians of  the  English  and  Genevan  Churches,  and  the  Dissenting 
bodies,  take  the  following  :  — 

ROBINSON,  in  Address  to  the  Pilgrim  Fathers,  says  —  "If  God  reveal  anything 
to  you  by  any  other  instrument  of  His,  be  as  ready  to  receive  it  as  ever  you  were 
to  receive  any  truth  by  my  ministry;  for  I  am  verily  persuaded  —  I  am  very  confi- 
dent— THE  LORD  HATH  MORE  TRUTH  YET  TO  BREAK  FORTH  OUT  OF  'iHtS 

HOLY  WORD." 

The  Hon.  ROBERT  BOYLE  (1680)  says:  —  "As  the  Bible  was  not  wri.ttc: 
any  one  particular  time  or  people,    ...    so  there  are  many  passages  very  useful, 
which  will  not  be  found  so  these  many  ages;  being  possibly  reserved  by  the 
phetic  Spirit  that  indited  them     ...     to  quell  some  foreseen  heresy,     .     . 
resolve  some  yet  unformed  doubts,  or  confound  some  error  that  hath  mot  yet  a 
name." 

BISHOP  BUTLER,  in  his  Analogy  (1737),  says:  —  "Nor  is  it  at  all  .uicrcilihlc, 
that  a  Book  which  has  been  so  lo-.ig  in  the  possession  of  mankind,  shttinu  yeT  con- 
tain many  truths  as  yet  undiscovered.  For  all  the  same  phenomena  'and!'tJie>  '  SAINC 
faculties  of  investigation  from  which  such  great  discoveries  in  nctfarnl  -kwPWtedge 
have  been  made  in  the  present  and  last  ace,  were  equally  in  the  p<i>>se».siou  uf  upap- 
kind  several  thousand  years  before.  And  possibly  it  might  'be  ijn  tended  that 
EVENTS,  as  they  come  to  pass,  should  open  and  ascertain  the'MttanWJfw  Several 
parts  of  Scripture." 

The  Interpreter  (1862)  says:  —  "A  day  is  coming,  when  Scrtytuire,  Ib 


by  traditional  teaching,  too  frequently  treated  as  an  exatuteMne^i^t  ^g^h 
be  recognized  in  its  true  character,  as  a  field  rich  in  H««#/^w'weaTti).  and  conse- 
quently be  searched  afresh  for  its  hidden  treasures." 

VINET,  in  his  Lectures,  says:  —  "Even  now,  after  eighteen  centuries  of  Chris- 
tianity, we  may  be  involved  in  some  tremendous  error,  .fcfriwbich  'the-  Christianity 
of  the  future  will  make  us  ashamed." 

DEAN  STANLEY  says  :—  "  Each  age  of  the  Church  has;  ;<ik  -it/wdife,.  frirn«d:oTer  a 
new  leaf  in  the  Bible,  and  found  a  response  to  its  owjf'waa|si  Wefhovea  leaf  still 
to  turn  —  a  leaf  not  the  less  new  because  it  is  so  simple." 


XXXIV  PRELIMINARY   DISSERTATION. 


On  the  second  point — that  of  Authority — take  the  following : — 

The  Church  Article,  XXL,  on  General  Councils,  says : — "  They 
may  err,  and  sometimes  have  erred,  even  in  things  pertaining  to 
God."  While  Art.  XX.,  on  Church  Authority,  says: — "It  is  not 
lawful  for  the  Church  to  ordain  anything  that  is  contrary  to  God's 
word  written ;  neither  may  it  so  expound  one  place  of  Scripture  that 
it  be  repugnant  to  another."  If,  for  example,  the  Church  were  to 
decree  that  'a  wife  of  whoredom'  (Hos.  i.  2)  was  the  same  sort  of 
woman  as  'the  prudent  wife  from  the  Lord'  (Prov.  xix.  14),  it  would 
"so  expound  one  place  of  Scripture  that  it  be  repugnant  to  another;" 
but  how  could  it  be  more  repugnant  than  to  explain  that  'the  cup  of 
blessing '  contained  that  sort  of  wine  which  is  a  '  mocker,'  a  '  deceiver,' 
a  'poison,'  and  which  'biteth  like  a  serpent  and  stingeth  like  an 
adder'?  Dr  Edward  Williams,  in  his  'Equity  and  Sovereignty,' 
observes  that  "  the  greatest  of  uninspired  men  have  sometimes 
deviated  from  the  narrow  path  of  truth,  and  all  are  liable  to  deviate, 
through  the  remains  of  prejudice,  and  the  want  of  closer  search  under 
the  teachings  of  celestial  wisdom"  (p.  397).  Professor  S.  Lee,  in  his 
'  Hebrew  Grammar,'  points  out  that,  "  under  the  synthetical  method 
— /.  e.  the  mere  propounding  of  certain  rules,  which  might  be  true 
or  false,  and  which  in  cases  innumerable  were  not  true — most  men 
eventually  discover  that  they  can  pronounce  with  certainty  on 
scarcely  anything  connected  with  the  letter  of  the  Hebrew  Bible. 
The  only  foundation  that  can  safely  be  relied  on  is,  that  of  the 
nature  of  things,  considered  in  conjunction  with  real  Oriental  usage." 
Bishop  Ellicott,  in  'Aids  to  Faith,'  has  an  admission  even  more  to 
the  purpose: — "Experience  teaches  us  that  there  is  a  very  large 
residuum  of  less  important  passages  in  which  interpreters  break  up 
into  groups,  and  in  which  the  Expositor  of  the  nineteenth  century  has 
to  yield  to  the  guidance  of  principles  perhaps  but  recently >  recognized,  yet 
from  their  justice  and  truth,  of  an  influence  and  authority  that  cannot 
be  gainsaid.  There  are,  indeed,  even  a  few  cases,  but  confessedly 
unimportant,  where  the  modern  interpreter  has  to  oppose  himself  to 
every  early  version  and  every  patristic  commentator,  and  where  it  is 
almost  certain  he  is  right  in  so  doing"  (p.  390). 

2.  "When  the  word  is  the  same,  the  thing  is  the  same;  if,  there- 
fore, 'wine'  means  intoxicating-wa&  in  the  cases  of  Noah  and  Lot,  it 
must  mean  the  same  when  used  by  David  in  the  Psalms,  and  by  the 
Evangelist  in  the  Gospel  narrative  of  the  changing  of  water  into  wine."* 

Certainly  not,  we  answer.  Any  lexicon  or  dictionary  in  any 
language  will  refute  the  assumption  in  almost  any  page.  See  under 
such  words  as  Creation,  Spirit,  House,  Angel,  Gun,  etc.  Not,  as  we 
have  shown,  that  words  have  so  many  different  meanings,  but  so 
many  different  applications.  Take  a  familiar  Bible  word — Ruakh, 

*  Singular  to  say,  in  the  first  learned  sermon  ever  preached  and  printed  against 
abstinence,  this  was  the  argument ;  and  it  is  the  staple  of  all  others  to  this  day. 
The  Rev.  W.  H.  Medhurst,  on  January  3Oth,  1838,  said: — "As  Noah  and  others 
got  drunk  with  _jvy/«  (wine),  yayin  MUST,  in  every  text,  mean  a  fermented  liquor." 
No  advance  has  been  made  upon  the  logic  and  criticism  of  this  position. 


PRELIMINARY   DISSERTATION.  XXXV 

4 spirit,'  in  three  texts:  (i)  "God  made  a  ruakh  to  pass  over  the 
earth;"  (2)  "Pharaoh's  ruakh  was  troubled  in  the  morning;"  (3) 
**  A  ruakh  came  forth  and  stood  before  the  king " — Ahab.  Here 
one  word  is  suggestive  of  three  distinct  things  and  ideas;  and  the 
word  has  several  other  applications.  As  regards  a  general  term,  the 
context  only  can  show  to  what  it  is  applied,  and  so  suggest  the 
species  intended.  Wine,  for  example,  is  'the  juice  of  grapes' — 
quite  irrespective  of  the  change  that  comes  over  it  in  fermentation; 
just  as  the  word  'doctor'  means,  in  common  usage,  *a  learned  man,' 
quite  irrespective  of  his  special  diploma  as  physician,  surgeon, 
apothecary,  or  divine.  As  with  the  words  'man,'  'doctor,'  'spirit,' 
'wife,'  so  with  wine;  it  is  not  the  word  itself,  but  the  context  that 
defines  (if  at  all)  what  sort  of  man,  doctor,  spirit,  wife,  or  wine  it  is 
— good,  bad,  or  indifferent.  Theologians,  writing  against  Colenso, 
at  once  become  sensible  on  this  point,  though  they  go  back  to  the 
false  position  as  soon  as  the  '  wine-bottle '  comes  on  to  the  board. 
Professor  J.  L.  Porter,  of  Belfast,  thus  expounds  the  fact  and  law : — 
"  The  Hebrew  word  baith  does  not  necessarily  signify  a  '  house '  [as 
in  Beth-lekhem,  the  house  of  bread].  In  Gen.  xxvii.  15;  Exod.  xxiii. 
19;  i  Kings  xxiii.  7,  etc.,  it  means  a  'tent.'  At  the  present  day  the 
IJjdawy  Arab  uniformly  calls  his  'tent'  belt — i.e.  a  'house,' — though 
the  proper  Arabic  word  for  '  tent '  is  kheimeh  [home] ;  and  he  speaks 
of  the  'door'  of  his  'house,'" — which,  with  all  due  respect  to  Dr 
Porter,  shows  that  beit  is  also  as  correct  a  term  for  tent  as  any  other. 
This  notion  of  'proper  use'  is  a  crotchet  of  scholars,  traditionally 
adopted  and  repeated.  'Prevent'  was  as  proper  when  used  for 
4  helping '  as  it  is  now  when  used  for  '  hindering.' 

It  is  not  generally  difficult  to  see  the  truth  on  questions  when  the 
purse  and  the  passions  are  not  concerned.  For  example,  the  English 
Church  organ  called  the  Record,  for  January  Qth,  1861,  had  a  long 
review  of  Dr  Cheever's  book  on  'The  Guilt  of  Slavery,'  which,  on 
that  topic,  argues  on  precisely  the  same  principles  that  we  have 
applied,  for  thirty  years,  to  the  drink  question.  The  Record  thus 
welcomes  Dr  Cheever's  endeavor : — 

"  We  have  had  occasion  to  observe  the  tendency  among  Biblical 
commentators  to  traditional  interpretation  of  Scripture.  In  the 
present  instance  the  result  has  been  to  obscure  altogether,  and,  in  fact, 
to  reverse  the  teaching  of  the  Book.  We  must  look  behind  the  word 
to  see  the  nature  of  the  thing.  There  is  no  word  for  '  slave '  to  be 
found  in  the  whole  Bible,  either  Hebrew  or  Greek,  paradoxical  as 
this  statement  may  appear  to  most  of  our  readers;  no  word  which 
means,  distinctively  and  only,  what  we  mean  by  '  slave.'  The  Hebrew 
word  (obedh)  includes  service  of  every  kind;  and  the  condition  of 
service  cannot  be  learned  from  the  word  itself." 

In  like  manner,  the  Hebrew  generic  word  for  wine  (yayin)  includes 
grape-juice  in  many  states,  and  the  special  quality  cannot  be  learned 
from  the  word  itself.  There  is  no  word  for  fermented  wine  in  the 
Bible,  no  word  meaning  only  that;  much  less  is  there  such  a  word 
associated  with  God's  approval,  implicit  or  explicit.  It  is  enough  for 


XXXVI  PRELIMINARY   DISSERTATION. 

us  that  in  no  case  where  wine  is  named  as  a  blessing  does  anything 
occur  in  the  context  indicating  alcoholic,  quality,  but  in  very  many 
cases  the  reverse;  while,  on  the  contrary,  it  is  beyond  denial  that 
Divine  displeasure  is  very  frequently  associated  with  intoxicating 
drink. 

3.  u~B\it  good  men  used  intoxicating  wine,  for  they  got  drunk;  there- 
fore this  is  equivalent  to  God's  sanctioning  it" 

This  dogma  is  refuted  by  the  stating  of  it.  It  would  equally  justify 
polygamy  and  slavery,  for  both  were  permitted;  nay  even  laws  were 
made,  not  to  abolish,  but  to  regulate  them.  Not  only  does  this 
criticism  prove  too  much;  we  have  the  highest  authority  for  rejecting 
its  principle,  since  He  who  spake  as  never  man  spake  has  declared 
that  the  lust  was  suffered,  not  because  it  was  good,  but  "  because  of 
the  hardness  of  the  heart."  The  Divine  light  comes  to  men  by  dis- 
creet degrees,  as  their  mental  vision  is  somewhat  prepared  for  it — a 
truth  that  refutes  the  next  and  kindred  fallacy. 

4.  "What  is  not  entirely  prohibited  is  partially  sanctioned" 
According  to  this,  the  harmony  of  slavery  with  Christianity  is  indis- 
putably proved    from  the    Bible,   inasmuch  as   St   Paul,   writing   to- 
Onesimus,  a  slave,  never  told  him  to  run  away !  * 

This  fallacy,  however,  appears  in  so  many  Protean  forms,  that  it 
will  be  useful  to  give  various  illustrations  of  its  supreme  absurdity. 

(i)  The  law  which  declares  that  'thou  shalt  not  kill'  does  not 
mean  or  imply  that  half  killing  is  right.  'Thou  shalt  not  commit 
adultery,'  interpreted  by  our  Lord,  does  not  mean  that  we  shall 
indulge  in  '  Platonic  love,'  but  rather  that  the  remotest  desire  leading 
to  the  act  shall  be  suppressed.  He  who  says  you  shall  not  go  to  Z 
certainly  does  not  either  assert  or  mean  that  you  shall  go  to  K  or  L. 
(2)  The  universal  usage  of  language,  ancient  and  modern,  sacred  and 
secular,  refutes  this  distorted  principle  of  interpretation.  Alexis,  in 
his  'Fanatic'  (in  Athenseus),  has  this  passage: — "I  think  some  of 
those  I  meet  will  blame  me  for  being  drunk  so  early  in  the  day." 
Will  any  one  hence  conclude  that  to  be  drunk  later  in  the  day  was 
not  at  all  blameworthy  in  popular  estimation?  In  Eccles.  vii. 
17,  the  command,  'Be  not  overmuch  (rahvah}  wicked,'  cannot  surely 
be  equivalent  to  'Be  moderately  wicked.'  If  the  reprobation  of 
'excess  of  riot*  and  '•superfluity  of  naughtiness'  does  not  involve 
eulogy  on  a  ' little  riot'  and  a  '•little  naughtiness,'  why  should  a  cau- 
tion against  'excess  of  wine'  mean  or  imply  a  commendation  of  'a 
little  wine'Pf  In  'The  Last  of  the  Barons,'  by  Bulwer  (Lord  Lytton), 
we  read  the  following  prayer,  put  into  the  mouth  of  a  knight: — 
"  From  0zw-gluttony,  from  0z/<?r-winebibbing,  may  the  saints  ever  keep 

*The  true  meaning  of  Paul  lies  on  the  surface.  [See  the  comment  on  the 
Epistle  to  Philemon.]  For  further  illustration  of  these  fallacies,  see  Dr  Lees' 
'Refutation  of  Professor  Murphy'  (1868).  See  this  'Commentary,'  p.  379. 

t  The  celebrated  Robinson,  of  Cambridge,  in  his  'Notes  to  Claude,'  has  wittily 
and  deservedly  ridiculed  the  kind  of  criticism  wo  are  confuting,  in  a  passage  sup- 
posed to  be  addressed  to  a  congregation  of  clerics  : — "Reverend  brethren!  Let 
me  advise  you  to  get  drunk.  You  will  perhaps  think  me  doubly  drunk  in  giving 


PRELIMINARY    DISSERTATION.  XXXVli 

Raoul  de  Fulke  and  his  sons!"  (Chap,  i.)  None  but  the  purblind 
could  thence  infer  that  any  *  gluttony,'  or  any  '  wine-bibbing,'  was 
right.  (3)  The  application  of  this  principle  to  other  scriptural 
injunctions  would  lead  to  absurdity  and  immorality.  '  Despise  not 
thy  mother  when  she  is  old'  (Prov.  xxiii.  22),  would  become  a  charter 
for  despising  our  mothers  when  young!  'Oppress  not  the  afflicted 
within  thy  gate*  (Prov.  xxii.  22),  would  be  a  license  for  wrong  outside 
our  doors!  Once,  in  a  Scottish  paper,  we  saw  an  advertisement 
from  a  person  to  the  effect  that  he  wanted  a  second  wife,  though  the 
first  was  living;  alleging  that  he  was  only  a  deacon,  and  therefore 
the  command  to  the  bishop,  *  husband  of  one  wife,'  so  far  from 
applying  to  him,  implied  that  two  might  be  the  right  thing  for  a  non- 
bishop  !  Weisinger,  the  continuator  of  Olshausen's  Commentary, 
says  expressly,  "  The  qualification,  '  husband  of  one  wife,'  professedly 
implies  a  special  reference  to  the  bishop,  for  this  is  not  required  of 
all."  The  morality  of  our  age,  the  instincts  of  purity,  fortunately 
unite  in  repudiating  this  monstrous  distortion  of  language.  He  adds, 
"Abstinence,  prudence,  and  modesty  denote  qualities  such  as  especi- 
ally befit  a  bishop."  Very  true,  but  the  correct  inference  is  not  that 
other  people  are  exempt  from  the  obligation  and  advantages  of  those 
virtues  because  they  are,  for  special  reasons,  imposed  in  the  mandatory 
shape  on  bishops. 

5.  "But,"  persist  other  objectors,  "the  fact  that  the  apostles  direct 
deacons  and  deaconesses  not  to  be  given  to  much  wine,  certainly 
implies  that  some  intoxicating  wine  is  permissible,  if  it  does  not  pro- 
nounce it  to  be  good." 

This  is  a  treble  mistake, — of  history,  of  inference,  and  of  criticism. 
For  (i)  it  assumes  that,  in  fact,  nothing  but  intoxicating  wine  was 
abused  or  capable  of  abuse  in  antiquity,  which  is  contrary  to  the 
plainest  testimony.  When  Cratinus  in  his  '  Ulysseses,'  quoted  by 
Athenaeus  (iii.  56),  says, — 

"You  were  all  day  glutting  yourselves  with  white  milk"; 

and   Solomon   declares   that    *  much   honey  is  not  good ' ;    we  must 

assume  at  once  the  fact  of  abuse,  and  the  non-alcoholic  nature  of  the 

substances  abused.     Amphis,  in  his  'Uranus,'  says, — 

"  Sating  herself  till  eve  with  every  dainty," 

which  is  a  phrase  parallel  to  the  well-known  line  of  Isaiah, — 
"Tarry  till  night,  till  wine  inflame  them," 

you  such  advice.  But  good  men  have  got  drunk.  Noah  was  a  good  man ;  Lot 
was  a  good  man ;  yet  they  both  got  drunk.  You  tell  me  our  Lord  said,  '  Be  not 
overcharged  with  drunkenness.'  Mind,  He  did  not  say,  Do  not  gel  drunk,  but  'be 
not  overcharged  with  it.'  Now  can't  you  get  drunk  without  being  dead  drunk? 
But,  you  reply,  St  Paul  says,  'Be  not  drunk  with  wine,  wherein  is  excess.' 
Observe  here,  again,  he  does  not  say,  'Be  not  drunk?  but  'be  not  excessircly 
drunk.'  Observe,  too,  he  says,  'Be  not  drunk  with  wine? — he  does  not  prohibit 
spirits.  So  you  may  get  drunk  on  beer,  or  brandy,  even  to  excess,  with-nt 
violating  this  injunction."  In  the  old  English  poem  of  Piers  Plowman,  in  the  ale- 
house scene,  the  goodwife  charges  her  daughter  not  to  get  drunk  often,  for  that 
would  be  a  reproach  to  her.  Is  the  modern  inference  just,  that  occasional  crapu- 
lence would  be  meritorious  or  innocent  ? 


XXXV111  PRELIMINARY   DISSERTATION. 


but  conveying  no  idea  of  intoxicating  quality.  Fondness  for  gorging, 
with  sweets  and  dainties,  was  one  of  the  vices  of  the  ancient  Greeks. 
Damoxenus,  in  his  'Syntrophe'  (Ath.  iii.  61),  says  they — 

"Who  look  most  solemn  in  the  promenades, 
Know,  for  all  that,  the  fish's  daintiest  part, 
And  make  men  marvel  at  their  gluttony." 

Hence  (2)  the  inference  falls  to  the  ground,  because  the  historic 
premiss  is  a  network  too  wide  for  the  special  fact ;  and  it  is,  moreover, 
not  valid  in  form.  (3)  The  critical  blunder  is  exposed  in  this  COM- 
MENTARY, p.  368. 

There  are  also  numerous  assumptions,  which  we  may  designate 
specially  as  false  facts  of  interpretation,  to  which  the  tippling  critics, 
cling  with  an  absurd  tenacity.  A  few  samples  must  here  suffice :  for 
others  we  refer  to  the  text  of  our  COMMENTARY. 

1.  The  Saturday  Review ',  in  noticing  a  pamphlet  by  a  provincial 
physician,  says : — "  £/>/fermented  wine  is  a  myth ;  the  pure  blood  of 
the  grape  is  but  a  transient  product  of  the  vine — and,  in  the  words  of 
Dr  Barclay,  '  quite  impossible '  to  preserve  " ! 

Now  we  have  not  only  preserved  such  wine,  imported  from 
Florence,  for  sixteen  years  together,  but  we  have  induced  an  able 
chemist  to  prepare  such  wine  extensively  for  both  medical  and 
sacramental  uses ;  hence,  if  Dr  Barclay  be  right,  so  far  from  miracles 
having  ceased,  their  product  can  be  purchased  at  245.  per  dozen.. 
The  *  impossible '  has  been  achieved ;  and  in  the  Exhibition  Book  of 
Prizes'  this  impossible  wine  actually  received  'honorable  mention.'* 
For  many  years  past  such  wine  has  also  been  made  at  a  vineyard  in 
the  neighborhood  of  Cincinnati.  Inspissated  wine  has  been  spoken  of 
in  all  ages,  and  is  amongst  the  commonest  products  of  wine  countries, 
and  is  still  called  sabe.  A  respected  minister  amongst  the  Society  of 
Friends,  Mr  Robert  Alsop,  in  a  letter  to  ourselves,  under  the  date  of 
1 86 1,  thus  writes: — 

"  The  syrup  of  grape-juice  is  an  article  of  domestic  manufacture  in 
almost  every  house  in  the  vine  districts  of  the  south  of  France.  It  is 
simply  the  juice  of  the  grape  boiled  down  to  the  consistence  of 
treacle.  This  syrup  is,  in  those  parts,  the  common  medium  for 
making  family  preserves ;  and  a  great  variety  of  fruit  and  other  vege- 
table products  are  so  embalmed,  such  as  fresh  figs,  almonds,  peaches, 
plums,  melons,  pumpkins,  tomatoes,  etc.  As  to  the  use  of  [ordinary] 
wine,  it  is  almost  entirely  confined  to  the  men.  It  is  proverbial  that 
if  a  young  woman  is  known  to  be  in  the  habit  of  using  it,  she  is 
unlikely  to  receive  proposals  of  marriage." 

2.  It  is  frequently  urged,  "The  old  wine  is  better  than  the  new, 
and  therefore  owes  its  superiority  to  the  process  of  fermentation." 

*  Dr  Hassall's  report  in  the  Lancet  contains  the  following  passage: — "Mr  F. 
Wiight  (of  Kensington)  exhibits  what  he  calls  Sacramental  or  Passover  wine, 
which  consists  of  the  un  fermented  juice  of  the  grape,  and  is  made  to  meet  the  views 
of  those  ministers  who  believe  that  the  wine  used  at  the  institution  of  the  Sacra- 
ment was  unfermented,  and  consisted  simply  of  the  expressed  juice  of  the  grape^ 
It  forms  a  very  palatable  beverage." 


PRELIMINARY    DISSERTATION.  xxxix 

This  is  an  inference  from  a  solitary  premiss,  and  therefore  invalid. 
The  objector  probably  assumes  that  nothing  but  alcohol  can  give 
superior  flavor.  This  is  a  mistake,  since  ^//fermented  wine  also 
improves  by  age,  for  a  reason  well  known  to  chemists.  In  the 
preparation  of  scents  and  other  volatile  principles,  as  well  as  in  the 
bottling  of  grape-juice,  the  sapid  particles  get  too  intimately  mingled 
with  the  bulk  of  the  liquid  to  be  detected  so  fully  by  the  taste;  but 
by  being  kept,  and  kept  quiet,  they  are  again  liberated,  and  impinge 
more  perceptibly  upon  the  nerves  of  the  palate.  Mr  Wright's  old 
passover  wine  is,  therefore,  sensibly  better  than  the  new.  Moreover, 
the  flavors  and  aromas  of  wines,  which  determine  their  price,  are  not 
in  any  ratio  to  their  fermentation  or  their  alcohol. 

3.  It  is  said,  "The  new  skin-bottles  of  the  ancients  allowed  the 
clastic  gases  of  the  fermenting  liquid  to  expand  them,  and  therefore 
they  did  not  burst  and  spill  the  wine." 

This  is  a  delusion,  for  the  strongest  hide  of  hog  or  ox,  formed  into 
a  bottle  and  filled  with  grape-juice  that  had  begun  to  ferment,  would, 
if  closed  up,  be  burst  asunder  as  with  imprisoned  steam ;  and  if  not 
closed,  then  the  old  bottle  would  run  no  risk  of  rending.*  A  cubic 
inch  of  sugar,  transformed  into  carbonic  acid  gas,  occupies  a  space  of 
probably  forty  times  as  much. 

4.  "There  is  but  one  kind  of  wine,  because  'wine'  is  denned  in  the 
dictionaries  as  the  fermented  juice  of  the  grape." 

This  is  not  true  of  the  oldest  dictionaries,  and  the  modern  ones 
cannot  settle  the  usage  of  words  in  ancient  times — but  only  induction 
from  the  literature  of  antiquity,  t  A  modern  lexicon  may  define  wine 
as  *  the  fermented  juice  of  the  grape,'  but  what  said  the  greatest  of  the 
logicians  of  the  thirteenth  century — Thomas  Aquinas?  Discoursing 
(the  original  can  be  seen  in  Migne's  Patrologice,  4th  book,  74th  sec. 
5th  art.)  of  the  proper  substance  to  be  used  in  the  eucharist,  he  says, 
"Grape-juice  (mustum)  has  the  specific  quality  of  wine" — speciem 
rini.  1'he  objector  falls  into  the  fallacy  of  excluding  the  'mare'  from 
the  genus  'horse';  for,  though  fermented-juice  is  'wine,'  it  is  so  not 
to  the  exclusion  of  the  first  form'  of  wine — namely,  the  unfermented 
juice.  That  the  'Angelical  Doctor'  was  right,  usage  will  show: — 
Hippocrates  (B.C.  400),  in  his  work  on  diet,  says, — 
"  Glukus  is  less  fitted  to  make  the  head  heavy  .  .  than  OTHER  WINE  (oinodeos)." 

Athenaeus,  the  Grammarian  (A.D.  280),  in  his  'Banquet'  (lib.  i. 
s.  54),— 

*  "The  force  of  fermenting  wine  is  very  great,  being  able,  if  closely  stopped  up, 
to  burst  through  the  strongest  cask." — (Chambers's  Cyclopedia,  art.  *  Wine/  1750.) 
"The  way  to  preserve  NEW  WINK  in  the  state  of  must  is  to  put  it  up  in  very  strong 
but  small  casks,  firmly  closed  on  all  sides,  by  which  means  it  will  be  kept  from 
fermenting.  But  if  it  should  happen  to  fall  into  fermentation,  the  only  way  to  stop 
it  is  by  tke  fume  of  sulphur  " — (Miller,  Gardener's  Dictionary,  art.  'Wine,'  1748.) 
See  further,  Works  of  Dr  Lees,  ii.  p.  158,  and  elsewhere. 

t  See  translations  from  the  ancient  and  classic  authors,  Greek  and  Roman, 
p.  434.  Also  various  portions  of  this  COMMENTARY,  showing  the  application  ot 
words  for  'wine'  in  Hebrew,  Chaldee,  Syriac,  Greek,  Latin,  etc.,  to  'grapes,' 
•grape-juice,'  'boiled  grape-juice,'  etc. 


Xl  PRELIMINARY   DISSERTATION. 

"The  Mitylenaeans  have  a  sweet  wine  (ghikun  OINON),  what  they  cv\\  prodromes, 
and  others  call  it  protropos." 

And  again  (ii.  24),  he  says  to  the  dyspeptic  tippler, — 

"  Let  him  take  sweet  wine,  either  mixed  with  water  or  warmed,  especially  that 
kind  called  protropos,  the  sweet  Lesbian  glukus,  as  being  good  for  the  stomach; 
for  sweet  WINE  (oinos}  does  not  make  the  head  heavy." 

Dioscorides  (A.D.  90),  in  his  'Materia  Medica,'  expressly  ranks  the 
Roman  SAPA,  ' boiled  wine' — Hebrew,  sovai  or  sobai — under  the 
'genus  VINI.' 

Suidas,  Lexiconist  (950),  defines  sweet  wine  thus: — 

"  GLEUKOS — to  apostalagma  tees  staphulees  prin  pateesthee — '  the  droppings  from 
the  grapes  before  being  trodden.'  " 

Dr  Avenarius,  Hebrew  Lexiconist  (1588),  defines — 

"AHSis,  mitstum,  recently  expressed  and  sweet.     German  sus :  suss ur  WEIN. " 

Lord  Bacon,  in  his  'Natural  History'  (1597),  says, — 

"As  wines  which  at  first  pressing  run  gently,  yield  a  more  pleasant  taste,  .  .  . 

so  observations  which  flow  from  Scripture  gently  expressed  and  naturally  expounded 

are  most  wholesome  and  sweet." 

Parkinson  (1640),  in  the  'Theatrum  Botanicum,'  says, — 

"The  jnyce  or  liquor  pressed  out  of  the  ripe  grapes,  is  called  VINUM,  wine. — 
Of  it  is  made  both  SAPA  and  DEFRUTUM,  in  English  Cute,  that  is  to  say  BOILED 
WINE,  and  both  made  of  mustum,  NEW  WINE;  the  latter  boyled  to  the  halfe,  the 
former  to  the  third  part." 

Lyttleton,  in  his  'Latine  Dictionary'  (Lond.  1678),  says, — 

"  MUSTUM,    sc.      Vinum.     Hebrew,    matz,    expressit.      Muston,    vinum   cadis 

recens  inclusum.     Gleukos,  oinos  neos,  'new  wine.'     Angl.  'Stum,  i.  e.  NEW  WINE 

close  shut  up,  and  not  suffered  to  work." 

W.  Robertson,  M.A.,  Cambridge  (1693),  in '  Phraselogia  Generalis,' — 
"WiNE;  Vinum,  MERUM. — New  WINE,  Mustum. — New  WINE  that  runs  out 

without  pressing ;   Mustum  lixivium. — WiNE  prest,  VlNUM  tortivum. — WlNE  yet 

on  the  tree ;  VINUM  pendens." 

The  Glossarwm  of  Carolo  du  Fresne  (Tomus  sextus,  Paris,  1736), — 

"  VINUM  COCTUM.     Gallic,  vin  cuit.     VINUM  DE  PURA  GUTTA.     Gall.,  Demere- 

goutte  [mother-drop].     VINUM  protropum  est  vinum  sponte  defluens,  ante-quam 

uva  calcatur.     Mustum,   VINUM   PEDE  PkESSUM.      Quod   pede  tantum  calcatur, 

medium  inter  vinum  sponte  defluens,"  etc. 

J.  M.  Gesner,  the  critic,  in  index  to  '  Scriptores  Rei  Rusticae  veteres 
Latini'  (1730),  says, — 

"Once  for  all  it  must  be  observed,  that  the  words  vinum,  vitis,  uva,  and 
vinea,  as  kindred  terms,  are  sometimes  used  synonymously.  The  Juice  of  apples, 
pears,  pomegranates  [as  in  Cant.  viii.  2],  and  sorbs,  was  called  vinum."  [Alfieri, 
in  his  Dizionario  (Venice,  1751),  shows  that  this  use  is  still  preserved  in  part  in 
Italian,  as  it  also  is  in  German  : — "  VINO,  a  liquor  well  known,  extracted  from  the 
frtiit  of  the  vine.  ViNOSO,  juicy,  full  of  wine.  Uva  vinosa,  grapes  full  of  wine. 
MOSTO,  vin  nuovo,  must."] 

E.  Chambers,  F.R.S.,  in  his  'Cyclopaedia'  (6th  Ed.  1750),  has  the 
following,  a  mere  translation  from  an  older  French  Dictionary : — 

"WiNE,  in  France,  is  distinguished  into — Mere-goutte,  'mother-drop';  which 
is  'the  VIRGIN-WINE,' — which  runs  of  itself  out  of  a  tap  in  the  vat.  Must,  stir- 


must,  or  stum  ;  which  is  the  WINE  or  liquor  in  the  vat,  after  the  grapes  have  been 
/  WINE,  'VIN  de  pressurage,"1  is  that  squeezed  with  a  press  out  of  the 


trod.     Pressed  WINE, 


PRELIMINARY   DISSERTATION.  xli 

grapes.  Sweet  WINE,  '  VI N  doiixj  is  that  which  has  not  yet  fermented.  Natural 
WINE  is  such  as  comes  from  the  grape,  without  mixture.  Burnt  WINE  is  that 
boiled  up  with  sugar.  There  is  also  a  sort  of  Malmsey  WINE,  made  by  boiling  of 
Muscadine." 

Dr  Lueneman,  in  his  '  Worterbuch '  (Leipzig,  1780),  has — 

"  Mnstum  i.  n.  der  Most  junge  WEIN  [new  wine].  Vinea,  fin  WEINBERG, 
^\i-.\^^jr(en.—  yinolentus,  zW/WEiN  "  [/«//  of  wine.  Bottger's  Worterbuch  has 
— "  junger  WEIN,  new  wine.  WEiN-AW/tvw,  to  press  grapes.  WEIN-BEERE, 
grape  (wine-berry).  WEiN-beer-saft  (wine-berry  juice).  WEiN-^rw/t*,  vine-har- 
vest. WEi.\-/ra«^,  grape-cluster."] 

The  'London  Encyclopaedia,'  published  in  1829,  says, — 

"  Rhenish  must  is  of  two  kinds.  That  made  without  boiling  is  only  put  up  so 
close  that  it  cannot  work;  this  is  called  stum  ivine" — stum  being  evidently  a  con- 
traction from  mustum,  like  'bus  from  omnibus. 

Dr  Webster,  the  American,  in  his  great  'Dictionary'  (1828),  has— 

"Must,  new  wine — wine  pressed  fiom  the  grape,  but  not  fermented."  [In  this 
definition  he  is  only  following  Johnson,  and  others  still  older.  B.  Blount,  in  his 
*  Glossographia '  (1670),  has  "New  wine,  that  first  pressed  out  of  the  grape." 
E.  Phillips,  in  his  '  World  of  Words '  (1671),  has  "Wine  newly  pressed  from  the 
grape."] 

Dr  Ure,  F.R.S.,  the  chemist,  in  '  Dictionary  of  Arts'  (1836),  says, — 

"  Juice,  when  newly  expressed,  and  before  it  has  begun  to  ferment,  is  called  must, 
and  in  common  language,  SWEET  WINE." 

F.  E.  J.  Valpy,  M.A.,  in  'Etymological  Dictionary'  (1838),  has— 
"  Mustus,  new,  fresh,  young.     Hence  Mustum,  i.  e.  VINUM,  fresh  WINE — as 
Mcrum  for  Merutn  ViNUM." 

Baron  Liebig,  in  '  Letters  on  Chemistry '  (2nd  series,  1844),  wrote, — 

"  If  a  flask  be  filled  with  grape-juice  and  made  air-tight,  and  then  kept  for  a  few 
hours  in  boiling  water,     .     .     .     THE  WINE  does  not  ferment "  (p.  198). 
"The  fermentation  of  WINE  and  of  beer-wort  are  not  isolated  phenomena." 
"  The  WINE  is  left  to  ferment.     One  of  the  \\\XK-growers  of  the  Duchy,"  etc. 

The  Popular  Cyclopaedia  (1846),  which  is  a  translation  from  the 
« German  Conversation  Lexicon,'  has  the  following : — 

"  MUST,  the  juice  of  the  grape.  In  wine  countries  this  unfermented  sweet  must 
is  distinguished  from  the  sour  must,  or  unripe  wine  of  a  year  old.  It  can  be  kept 
in  close  vessels  after  the  mucilage  has  been  precipitated" — [or  settled  on  its  lees]. 

"WiNE. — There  is  only  one  species  of  wine  \_protropos~\  made  without  beating, 
treading,  or  pressing;  this  is  what  they  call  in  Spain  lagrima  [tears].  The  grapes, 
melting  with  ripeness,  are  suspended  in  bunches,  and  the  wine  is  the  produce  of 
the  droppings.  The  juice  of  the  grape,  when  newly  expressed,  and  before  it  has 
begun  to  ferment,  is  called  MUST,  and,  in  common  language,  sussur  wein  [SWEET 
WINE].  It  is  turbid,  has  an  agreeable  and  very  saccharine  taste." 

Dr  W.  Freund,  in  his  '  Wurterbuch  der  Lateinischen  Sprache ' 
(Leipzig,  1845),  has — 

"Vwdemia  [vino-demo,  'to  draw  wine  from'];  I.  Vintage;  II.  Transf.  (a) 
Grapes,  wine ;  (b)  pi.  vintage-season;  (c)  harvest  of  similar  things,  as  oil-olive, 
honey,  etc. 

"  VINUM,  digammated  from  oinos,  wine.     Transf.  (a)  grapes  ;  (b)  fruit-wine. 

"  MUSTUM,  new  or  unfermentcd  wine." 

5.  "  Some  classical  scholars — whose  scientific  education,  however, 
has  been  neglected — have  objected  that  "  the  juice  of  the  grape  con- 


xlii  PRELIMINARY   DISSERTATION. 

tains  alcohol  by  nature,  and  even  grapes  have  been  known  to  intoxi- 
cate ;  and  so  the  whole  theory  of  the  abstainer  gives  way." 

It  is  altogether  erroneous  to  suppose  that  grapes,  or  grape-juice 
freshly  expressed,  have  any  taint  of  alcohol.  Many  years  ago  a  careful 
chemist,  at  our  solicitation,  went  through  a  very  elaborate  examina- 
tion of  the  whole  matter,  and  demonstrated  that  alcohol  forms  no 
part  of  grapes.  The  experiments  were  published  in  the  public 
papers,  and  a  reward  of  ^50  offered  by  the  British  Temperance 
League  "  to  any  person  who  will  extract  any  appreciable  quantity  of 
alcohol  from  grapes,  ripe  or  rotten,  provided  the  fruit  has  not  been 
in  any  way  meddled  with  by  art."  The  intervention  of  man  is  always 
necessary  to  the  placing  of  fruit  in  a  condition  to  permit  of  the  vifious 
fermentation.  In  the  cases  where  bears,  hogs,  or  men  are  inebriated 
with  grapes,  it  is  the  result  of  gorging,  whereby  they  turn  their 
stomachs  into  a  brewing  vat ;  the  fruit  fermenting  instead  of  digest- 
ing, and  vapors,  probably  alcohol  also,  may  be  generated,  which 
affect  the  head.* 

During  1867  some  clergymen  in  Ulster  were  prematurely  rejoicing 
over  the  reputed  discovery  of  '  a  trace  of  alcohol '  in  the  passover 
wine  prepared  by  Mr  Wright,  using  the  supposed  fact  as  a  glad 
reason  for  returning  to  the  adulterated  port  which  contains  a  maxi- 
mum of  spirit  and  only  a  trace  of  '  the  fruit  of  the  vine ' !  That 
chemist,  however,  at  once  proceeded  to  Belfast,  and  in  the  presence 
of  the  public  experimentally  demonstrated  that  his  wine  was  not 
proved  to  contain  even  'a  trace.'  Professor  Hodges,  and  Dr  H. 
Brown,  who  made  the  rash  assertion,  had  deceived  themselves.  They 
had  assumed  that  the  chromic  acid  test  would  reveal  the  presence  of  no 
other  substance  besides  alcohol  in  the  wine,  whereas  the  fruit  aromas 
give  the  same  reaction.  Dr  Hodges,  who  is  a  respectable  chemist, 
admitted  that  an  enormous  quantity  of  the  wine  must  be  used  in 
order  to  find  an  exhibitable  quantity  of  alcohol!  This  passage  in 
the  history  of  controversy  illustrates  the  justice  of  what  Liebig 
observes,  that  "  from  the  moment  the  imagination  is  allowed  to  solve 
questions  left  undecided  by  researches,  investigation  ceases — truth 
remains  unascertained;  and  there  is  not  only  this  negative  evil,  but 
in  error  we  create  a  monster,  envious,  malignant,  and  obstinate— 
which,  when  at  length  truth  endeavors  to  make  its  way,  crosses  its 
path,  combats,  and  strives  to  annihilate  it."  In  this  case,  happily, 
the  friends  of  light  were  stronger  than  the  devotees  of  darkness,  and 
the  appeal  to  common  sense  was  more  successful  than  that  to 
authority. 

That  alcohol  is  not  a  product  of  growth — i.  e.  of  those  natural  pro- 
cesses that  perpetuate  the  forms  of  *  created  things ' — is  a  fact  that  at 
once  negatives  the  preceding  objection.  Even  some  imperfectly 
informed  abstainers  have  been  too  easy  in  their  acceptance  of  pseudo- 
scientific  dogmas.  Here  is  one  specimen  : — 

*  See  Dr  Lees'  'History  of  Alcohol,'  1846,  and  'Text-Book  of  Temperance,'  for 
detail  of  experiments. 


PRELIMINARY    DISSERTATION.  xliii 

6.  "The  new  products  which  result  from  fermentation  are  attributa- 
ble rather  to  the  life  than  the  death  principle." 

Now  grape-sugar  and  albumen  are  plainly  products  resulting  from 
the  life  of  the  vine.  But  by  decomposition,  which  only  ensues  when 
these  substances  are  parted  from  the  vital  organism,  the  albumen 
becomes  yeast,  and  thereafter  the  alimentary  sugar  is  resolved  into 
the  poison  alcohol  and  carbonic  acid.  What  ///^-principle  produces 
this?  'The  poiuer  of  the  living  God!'  True,  but  that  power  is  as 
much  present  in  death  as  in  resurrection;  in  decay  as  in  growth;  in 
decomposing  as  in  composing;  in  simple  as  in  complex  combinations; 
and  what  is  common  to  'creation'  and  'destruction'  cannot  destroy 
the  difference  between  them,  which  the  objection  attempts  to  do. 
Unfortunately,  we  have  to  deal  with  a  school  of  complacent  critics 
who  have  so  much  got  the  habit  of  teaching  as  to  have  forgotten  that 
of  learning,  who  will  argue  about  sciences  they  do  not  understand; 
and  it  is  almost  impossible  to  excite  in  them  a  suspicion  that  they 
may  be  wrong.  Otherwise,  we  might  have  hope  in  reproducing  such 
language  as  the  following  from  Professor  Liebig: — 

"It  is  contrary  to  all  sober  rules  of  research  to  regard  the  vital  process  of  an 
animal  or  a  plant  as  the  cause  of  fermentali  )n.  The  opinion  that  they  take  any 
share  in  the  morbid  process  must  be  rejected  a>  an  hypothesis  destitute  of  all  support. 
In  all  fungi,  analysis  has  detected  the  preseiue  of  sugar,  which,  during  their  vital 
process,  is  Nor  resolved  into  alcohol  and  carVmic  acid;  but  after  their  death,  from 
the  moment  a  change  in  their  color  and  consistence  is  perceived,  the  vinous 
fermentation  sets  in.  It  is  the  very  reverse  of  the  vital  process  to  which  this  effect 
must  be  ascribed. 

"  FERMENTATION,  PUTREFACTION,  AND  DECAY.  These  are  processes  of 
</<rcom position,  and  their  ultimate  results  are  to  reconvert  the  elements  of  organic 
bodies  into  that  state  in  which  they  exist  before  they  participate  in  the  process  of 
Life,  [whereby]  complex  organic  atoms  of  the  highest  order  are  REDUCED  into 
combinations  of  a  lower  order,  into  that  state  of  combination  of  elements  from 
which  they  sprang"  {Letters  on  Chemistry,  2d  series,  1845). 

It  is  from  this  point  of  view  that  we  are  enabled  to  perceive  the 
symbolical  fitness  of  the  Biblical  prohibitions  of  ferment,  and  its  de- 
generated  products,  in  all  such  ceremonies  and  sacrifices  as  typified 
Life,  Purity,  and  Regeneration. 

It  has  been  very  beautifully  observed  by  Professor  Fraser,  of 
Edinburgh,  that — 

"The  Divine  Ideas  expressed  in  the  laws  of  Nature  are,  through  our  physical 
discoveries,  becoming,  in  the  form  of  similar  ideas  in  ourselves,  a  part  of  the 
experience  of  man.  Every  scientific  discovery  puts  us  more  in  sympathy  with  the 
Divine  meaning.  The  antagonism  of  Faith  and  Science  disappears,  as  each 
deepening  insight  into  natural  law  is  felt  to  bring  our  thoughts  into  nearer  harmony 
to  those  Divine  thoughts  of  which  our  otherwise  strange  surroundings  in  this  world 
of  sense  are  found  to  be  the  expression." 

A  little  reflection  would  show  that  on  a  point  of  daily  morals  so 
important  as  temperance  and  the  use  of  inebriating  beverages,  one 
which  in  so  many  forms  crosses  the  path  and  confounds  the  purposes 
of  the  Sacred  Oracles,  it  is  hardly  credible  that  the  most  advanced 
examples  of  inspired  wisdom,  in  lawgivers,  prophets,  and  apostles, 
should  antagonize  alike  the  partial  truth  of  the  contemporary  philo- 
sophy of  paganism,  the  experience  of  successive  ages,  and  the  con- 


xliv  PRELIMINARY   DISSERTATION. 

-elusions  of  modern  Science  forced  upon  the  reluctant  judgment  of  its 
disobedient  priesthood.  Yet  the  fact  is  undeniable,  that,  in  spite  of 
the  opposition  of  the  interested,  the  venality  of  the  press,  and  the 
despotism  of  fashion,  Providence  has,  during  the  last  thirty  years, 
compelled  Science  to  lay  her  successive  offerings  upon  the  altar  of 
Temperance. 

We  can  here  only  attempt  an  Epitome  of  the  Evidence  furnished 
by  Observation,  Statistics,  and  Science,  but  it  shall  be  an  historical 
consensus — drops,  as  it  were,  from  'a  cloud  of  witnesses,' — in  the 
language  of  divines  and  dramatists,  physicians  and  philosophers : — 

"Wine  deccivcth  him  that  drinketh  it." — THE  VULGATE,  Hab.  ii.  5. 

"How  exceeding  strong  is  wine!  it  causeth  all  men  to  err  that  drink  it." — 
I  ESDRAS  iii.  18. 

"  Water  makes  those  who  drink  nothing  else  very  ingenious,  but  wine  obscures 
and  clouds  the  mind." — EUBULUS,  B.C.  375. 

"  I  admire  those  who  desire  no  other  beverage  than  water,  avoiding  wine  as  they 
do  fire.  Hence  arise  irregular  desires  and  licentious  conduct.  The  circulation  is 
hastened.  The  body  inflames  the  soul." — CLEMENT  of  Alexandria,  A.D.  180. 

"  O  thou  invisible  Spirit  of  Wine,  if  thou  hast  no  other  name  to  be  known  by, 
I  will  call  thee — Devil." — SHAKESPEARE. 

"  The  fumes  of  the  Wine  left  him  nothing  of  his  more  refined  nature.  All  that 
was  honorable  or  intellectual  in  his  character  had  now  completely  ceded  to  all 
that  was  base  and  animal." — WlLKlE  COLLINS,  '  Antonina,  ,1851. 

"Alcohol  is  a  disturber  of  the  system,  and  cannot  be  regarded  as  a  food.  .  .  . 
Alcohol  neither  warms  nor  sustains  the  body.  Alcohol  should  be  prescribed  medi- 
cinally as  carefully  as  any  other  poisonous  agent." — Dr  EDWARD  SMITH,  1860. 

"The  influence  of  alcohol  upon  the  nervous  system,  and  particularly  upon  the 
brain,  is  manifest  by  a  progressive  and  constant  series  of  symptoms,  which,  in 
different  degrees  of  intensity,  are  reproduced  in  all  individuals.  These  constitute 
a  true  poisoning ;  and  this  morbid  state  is  exhibited  under  three  phases : — (i)  sur- 
excitation;  (2)  perturbation;  (3)  abolition  of  the  cerebro-spinal  functions." — Dr 
MICHAEL  LEVV,  on  'Hygiene,'  Paris,  1857. 

"Facts  establish,  from  a  physiological  point  of  view,  a  line  of  demarcation 
between  alcohol  and  foods.  Alcohol  is  not  a  food.  It  acts  in  a  feeble  dose  as 
an  irritant;  in  a  larger  as  a  stupefiant." — Professors  LALLEMAND  and  PERRIN, 
Paris,  1860. 

"  Alcohol  does  not  act  as  food ;  it  does  not  nourish  tissues.  It  cuts  short  the 
life  of  rapidly-growing  cells,  or  causes  them  to  live  more  slowly.  The  stunting 
which  follows  its  exhibition  to  young  animals  is  readily  accounted  for." — LIONEL 
S.  BEALE,  M.D.,  F.R.S.,  of  King's  College  Hospital,  1863. 

"  Experience  and  statistics,  amongst  operatives,  soldiers,  and  middle-class 
civilians,  in  England,  America,  Germany,  and  India,  establish  the  truth  that,  under 
the  same  circumstances,  the  percentage  of  sickness  and  mortality  is  twice  as  great 
amongst  moderate  drinkers  as  abstainers,  and  four  times  as  great  among  drink- 
hards." — Dr  LEES. 

"Alcohol  is  a  mere  drug ;  and  although  a  constituent,  is  not  the  valuable  one  in 
wine." — ROBERT  DRUITT,  M.D.,  Report  on  Wine,  1866. 

"  Finally,  there  are  a  number  of  substances,  of  which  we  are  not  able  to  prove 
that  they  are  either  used  for  the  repair  of  the  tissues,  or  transformed  in  the  body 
so  as  to  generate  heat;  in  this  class  we  place  alcohol,  chloroform,  the  aethers, 
various  alkaloids,  strychnia,  morphia,  and  the  vegetables  which  contain  them." — 
F.  E.  ANSTIE,  M.D.,  1864.* 

[For  other  testimonies  see  Note  to  Matt.  iv.  7.] 

*  This  author  inconsistently  contends,  however,  that  alcohol  is  food,  because  it 
arrests  waste !  He  begs  his  definition,  which  we  entirely  repudiate.  Food  is  that 
•which,  first,  acts  innocently  upon  the  body,  and,  secondly,  acts  usefully  by  making 
blood.  Alcohol  does  neither.  Scientific  men  should  scorn  mere  tricks  of  defini- 
tion, and  adhere  to  facts. 


PRELIMINARY   DISSERTATION.  xl\r 

Now  it  seems  to  us,  that  so  far  from  having,  in  any  one  particular, 
contradicted  these  truths,  the  Bible  has  most  singularly  confirmed, 
and,  in  words  at  least,  anticipated  them. 

History  says — "  All  nations  who  drank  intoxicating  wine,  in  all 
conditions  of  climate  and  culture,  have  erred  through  its  use,  and 
gone  out  of  the  way." 

Scripture  responds — "  Israel,  God's  chosen  nation — her  priests, 
her  teachers,  her  princes  and  kings,  drank  wine  in  bowls,  and 
were  swallowed  up  of  wine,  wherefore  they  were  sent  into  cap- 
tivity." 

Experience  says — "  The  common  and  social  use  of  intoxicants, 
alcoholic  or  otherwise,  has  a  physical  tendency  to  create  an  intem- 
perate appetite,  insatiate  as  the  grave,  making  slaves  of  thousands." 

Scripture  answers — "  Wine  deceiveth  a  lofty  man,  and  en- 
largeth  his  desire  as  hell  (Hab.  ii.  5) ;  it  bringeth  poverty  and 
pain,  sorrow  and  remorse  upon  him,  yet  he  crieth,  '/  will  seek  it 
yet  again1"  (Prov.  xxiii.  35). 

Morality  teaches — "  Wine  is  dangerous — it  slowly  but  surely  en- 
snares and  enslaves  the  Will.  Terrible  is  the  power  of  this  tricksy 
spirit  to  allure;  it  causeth  all  men,  of  whatever  rank,  to  err." 

Scripture  re-echoes — "  Wine  is  a  mocker  (latz)  ;  Wine  is  a  de- 
frauder  (bogad).  Woe  to  him  that  giveth  his  neighbor  drink!" 
(Hab.  ii.  15). 

Virtue  exclaims — "Wine  stimulates  the  sensual  nature,  and  nar- 
cotizes the  moral  and  spiritual :  whence  arise  irregular  desires." 

Scripture  replies — "  Look  not   upon   it,  lest  thine   eyes  look 
upon  strange  women,  and  thine  heart  go  after  perverse  things." 
Experiment  proves  that  "  alcohol  is  a  disturber  of  the   brain,  and 
decreases  consciousness  and  the  perception  of  light,  and  '  casts  dark- 
ness over  the  soul '  "  (Eubulus). 

Scripture  correspondingly  commands — that  "  God's  priests,  while 
doing  His  work,  shall  drink  no  strong  drink,  lest  they  die  " ; — and 
it  further  declares,  that  "  while  the  drinking  Jews  rebelled  and 
corrupted  their  ways,  His  Nazarites  remained  pure  as  snow." 
Physiology  announces — that  "  the  maximum  strength  of  man  can 
only  be  realized  by  abstinence  from  alcoholic  wine,  which  cuts  short 
the  life  of  growing  cells,  and  stunts  the  growth  of  young  animals." 

Scripture  records — that  "  when  the  strongest  man  was  to  be 
reared,  an  angel  from  heaven  imposed  the  practice  of  abstinence 
upon  both  mother  and  child." 

Science  declares — that  "  intoxicating  wine  is  not  food ;  that  alcohol 
is  a  mere  drug;  that  it  should  be  prescribed  as  carefully  as  any  other 
poisonous  agent;  that,  as  a  poison^  it  ranks  with  strychnine,  opium,  and 
tobacco." 

And  Scripture  finally  anticipates  all  this,  for,  in  text  after  text, 
such  wine  is  not  only  described  as  acting  like  the  poison  '  of  the 
serpent  and  the  basilisk,'  but  actually  called  a  POISON  (Deut.  xxxii. 
33;  Hos.  vii.  5;  Hab.  ii.  15). 


xlvi  PRELIMINARY   DISSERTATION. 

When  Christians  are  half  as  anxious  to  harmonize  Bible  teaching 
with  Temperance  truth,  as  with  geology  or  astronomy,  they  will  find 
ready  to  their  hands  a  much  ampler  and  far  simpler  apparatus  of 
conciliation.  One  final  illustration  must  suffice.  According  to 
Augustine,  the  Manicheans  held  that  intoxicating  wine  (for  they 
used  grapes)  was  Fel  principiis  tenebrarum — '  the  gall  of  the  Prince  of 
Darkness.'  Now  the  Bible  clearly  speaks  of  a  wine  that  is  *  the 
poison  of  dragons,'  and  describes  with  the  very  signs  of  fermentation, 
a  wine  that  '  biteth  like  a  serpent.'  Thus  the  idea  of  wine  being  a 
poison  is  not  a  mere  modern  notion.  It  can  be  shown,  however,  that 
it  is  the  express  and  literal  language  of  Inspiration ;  nay,  more,  that  on 
the  supposition  that  it  was  the  Divine  purpose  to  teach  us  that  wine 
is  poisonous  by  means  of  the  Scripture,  God  has  done  so  in  the  only 
possible  way,  i.  e.  by  the  use  of  the  proper  Hebrew  word  for  '  poison.' 
If  any  one  chooses  to  argue  that  the  word  has  other  possible  mean- 
ings, less  true  and  applicable  to  the  case,  we  can  only  protest  against 
eliminating  the  true  and  most  fitting  sense  of  the  passage,  and  thus  mak- 
ing the  Bible  into  a  *  nose  of  wax.' 

In  the  A.  Version  there  are  only  two  words  translated  poison,  and 
one  of  these  is  so  translated  but  once ;  in  the  margin  *  a  poisonful 
herb.'  The  texts  prove  that  this  word  (rosh)  really  signifies  some 
special  herb  of  a  bitter  nature,  like  hyssop,  hemlock,  or  the  poppy. 
The  other  word  is  khamah, — the  Hebrew  term  for  'poison'  in 
general,  connoting  that  inflaming  property  common  to  so  many  intoxi- 
cants.* In  the  A.  V.,  the  word  is  actually  translated .'  poison '  in  six 
out  of  the  eight  instances  in  which  it  occurs  as  the  name  of  a  physical 
substance  or  property : — 

Deut.  xxxii.  24.     The  poison  of  serpents  of  the  dust. 

Deut.  xxxii.  33.     Their  wine  is  the  poison  of  dragons. 

Psalm  Iviii.  4.     Their  poison  is  like  the  poison  of  a  serpent. 

Psalm  cxl.  3.     Adder's  poison  is  under  their  lips. 

Job  vi.  4.     The  poison  drinketh  up  my  spirit. 

It  may  be  objected  that  the  skin  bottle  Hagar  carried  with  her  is 
called  khameth,  and  that  this  is  the  same  word.  Even  granting  that 
(of  which  there  is  no  proof),  no  example  occurs  of  the  use  of  khameth 
for  'bottle,'  from  the  time  of  Moses  to  that  of  the  minor  prophets. 
It  was,  then,  quite  obsolete  in  the  days  of  the  latter — had  been  so, 
apparently,  for  eight  centuries, — and,  moreover,  there  were  four  other 
words  for  '  bottle,'  and  four  or  five  for  cup,  in  regular  use  by  the  later 
Hebrews.  To  depart  from  the  current  and  continuous  meaning  of 
khamah,  as  'poison,'  and  identify  it  with  a  long  obsolete  word  for 
kidskin  '  bottle,'  is  a  simple  whim.t  Even  then  the  idea  returns,  since 

*  There  is  another  word  (root,  mar,)  signifying  in  one  passage  'gall-bladder'  or 
venom,  but  not  '  poison '  in  our  broad  sense. 

t  Dr  McCaul,  Professor  of  Hebrew  in  King's  College,  in  his  '  Examination  of 
Bishop  Colenso's  Difficulties,'  has  the  following  concerning  the  Hebrew  khamu- 
shim,  to  which  the  assailant  of  the  Pentateuch,  taking  a  leaf  out  of  the  book  of 
the  assailants  of  Abstinence,  persisted  in  assigning  the  exclusive  meaning  of 


PRELIMINARY    DISSERTATION.  xlvii 

'the  bottle'  could  only  mean,  like  'the  cup  of  the  Lord's  right  hand,' 
a  vessel  containing  some  destructive  potion. 

Hut  kJiauiah  had  a  'figurative'  use  as  well,  and  is  the  word  so  often 
translated  fury,  anger,  wrath,  displeasure.  As  '  poison '  is  that  which 
disturbs  or  destroys  the  body,  so  God's  cup  of  wrath  is  that  mental 
poison  which  destroys  the  soul.  Professor  Nordheimer,  in  his  '  Critical 
Grammar,'  translates  hay -y  ay  in  hak-khamah  as  the  '  maddening  wine ' 
(Jer.  xxv.  15),  because  it  is  that  punishment  which  makes  mad. 
"  They  shall  drink,  and  be  moved,  and  be  mad."  As  yayin  harekakh 
(spiced  wine)  in  Canticles  literally  means  '  wine  which  (is)  spice j  so 
yayin  hakhamah  literally  is  '  wine  which  (is)  poison.' 

We  now  direct  attention  to  two  plain  texts  where  Tyndale  seems  to 
have  been  thoughtlessly  and  implicitly  followed,  and  so  the  word 
'bottle/  under  the  unconscious  influence  of  prejudice,  displaced  the 
word  for  its  poisonous  contents.  He  who  had  so  correctly  translated 
the  word  as  '  poison '  before,  could  not  do  so  here,  simply  because  he 
could  not  believe  in  the  sense  it  gave.  We  who  know  how  literally 
true  that  sense  is,  why  should  we  seek  to  obscure  or  ignore  it  ? 

Hosea,  vii.  5 :  "  The  princes  made  him  sick  with  khamah  (poison) 
of  wine." 

Habakkuk,  ii.  15,  16:  "Woe  unto  him  that  giveth  his  neighbor 
drink,  that  puttest  thy  khamah  (poison)  to  him!  The  cup  of  the 
Lord's  right  hand  shall  be  turned  unto  thee." 

Lexicons  and  commentators  cannot  make  this  matter  plainer  than 
does  the  context.  Even  our  translators,  in  putting  '  bottle,'  say  in  the 
margin,  as  did  Tyndale,  l  heat  through  wine.'  St  Jerome's  version 
has  fel,  '  poison,'  '  gall.'  Montanus  has  venenum  tuum,  '  thy  poison.' 
Drusius  cites  others;  so  does  Rabbi  Jonah  in  Ben  Melech.  The 
learned  Dr  John  Gill  says,  "The  word  is  by  some  translated  'thy 
gall,'  'thy  poison,'  which  fitly  enough  expresses  the  poisonous  doc- 
trines which  men  sensibly  imbibe."  Professor  Pick  translates,  'pouring 
out  his  wrath'  It  is  plain,  beyond  denial,  that  the  prophets  were  not 
speaking  of  wine-vessels  at  all  (much  less  of  princes  handing  skin- 
vessels  to  the  king),  but  of  the  causal-quality  of  the  liquor  drank.  It 
was  the  khamah  which  sickened  and  maddened;  and  the  declaration 
is,  that  God  will  pour  His  cup  (elsewhere  called  khamah,  fury)  upon 
the  man  that  giveth  his  neighbor  khamah  to  drink.  If  that  drink 
were  not  poisonous,  where  would  be  the  foundation  for  the  figure  ? 
The  lexicons  cannot  deny  the  facts.  Parkhurst  defines  khamah  as 
'an  inflammatory  poison';  Archbishop  Newcome  has  'gall,  poison.' 
The  Arabic  still  retains  the  word  in  several  forms,  as  k/mmat,  shumum, 
khemah,  for  'POISON,'  'fever]  etc.  So  we  reach  the  old  conclusion, 
that  whenever  we  are  willing  to  credit  the  Biblical  teaching,  we  shall  find 

'armed': — "The  meaning  'armed'  is  not  only  doubtful,  it  is  improbable;  first, 
because  it  does  not  suit  the  context  of  Exod.  xiii.  1 8.  Its  suiting  the  three  other 
Ptacts  where  the  word  occurs  cannot  outweigh  the  fact  that  it  does  not  suit  here. 
The  testimony  of  the  ancient  versions  is  of  no  value,  as  the  word  does  not  occur 
at  all  after  the  Book  of  Judges,  and  had  therefore  become  obsolete  long  before  the 
time  of  the  earliest  of  them,  the  Lxx.  Their  translation  is  a  mere  conjecture." 


xlviii  PRELIMINARY   DISSERTATION. 

an  exact  accordance  between  Biblical  language  and  physical  truth. 
If  men  are  not  willing,  they  will  go  on  evading,  quibbling,  controvert- 
ing, to  the  end,  wresting  the  Bible  to  their  own  destruction,  and  con- 
verting a  volume  which  is  the  Directory  of  moral  purity  and  life, 
into  an  instrument  of  sensual  depravity,  social  deception,  and  moral 
death. 

In  Lessing's  beautiful  book,  'On  the  Education  of  the  Human 
Race,'  after  comparing  the  Jewish  Bible  to  a  primer,  he  refers  to  the 
captivity  under  Cyrus,  when  the  Jews  were  first  made  conscious  of 
the  full  meaning  of  their  own  Scriptures,  and,  through  -the  influence 
of  courtly  fashion,  first  effectually  taught  sobriety : — 

"  Revelation  had  guided  their  reason,  and  now,  all  at  once,  reason 
gave  clearness  to  their  revelation.  The  child,  sent  abroad,  saw  other 
children  who  knew  more — who  lived  more  becomingly, — and  asked 
itself,  in  confusion,  'Why  do  7  not  know  and  do  that  too?  Ought  I 
not  to  have  been  taught  and  admonished  of  all  this  in  my  father's 
house?'  Thereupon  the  child  again  sought  its  primer,  which  had 
long  been  thrown  into  a  dark  corner,  in  order  to  throw  off  the  blame 
upon  the  primer.  But,  behold !  it  discovers  that  the  blame  does  not 
rest  upon  the  book :  that  the  shame  is  solely  its  own,  for  not  having 
long  ago  known  this  very  thing,  and  lived  in  this  very  way" 

So  the  Christian  Church  has  been  sent  abroad  into  the  realms  of 
science,  and  it  has  there  been  taught  a  practical  lesson  of  physiology 
and  dietetics,  which  it  would  never  adopt  on  mere  principles  of  self- 
denial.  Thereupon,  partly  in  wonder,  partly  in  doubt,  and  partly  in 
opposition,  it  has  begun  to  consult  its  primer,  to  confirm,  to  question, 
or  to  confute  the  truth  of  Science.  We  trust  and  hope,  that  when  the 
investigation  is  completed,  the  shame  will  be  confessed  to  be  its  own, 
for  not  having  long  ago  known  this  very  thing,  and  lived  in  this  very 
way.  F.  R.  L. 


THE    BOOKS 


OF  THE 


OLD     TESTAMENT. 


Great  pains  were  taken  in  the  Preliminary  Dissertation  to  state  what  we  regard  as  the  true  relation 
of  the  Bible  to  the  use  of  alcoholic  drink,  to  anticipate  mistakes  of  the  issue,  and  to  expose  false 
principles  and  facts  of  interpreta  ..»n.  It  st  ens,  however,  to  be  in  vain,  for  one  London  paper  (Tins 
Athenaeum)  has,  in  its  notice  of  the  first  edition  of  this  book,  grossly  misrepresented  the  object  of  it 
as  being  to  prove  that  Bible  wines  were  mainly  unfermented  ! — and  a  second  paper  ( The  Echo)  has, 
in  reference  to  the  notes  on  Gen.  i.  29,  published  a  criticism  which  shows  that  the  writer  had  not 
even  read  the  second  page  of  the  Commentary  '  He  says : — "  Of  course  this  ingenious  argument 
depends  upon  the  assumption  that  the  benefits  denved  from  the  alcohol  do  not  compensate  the  loss 
of  the  sugar— this  is  the  whole  point  in  dispute,  and  must  be  settled  upon  other  than  scriptural 
grounds."  Yes,  of  course,  and  therefore  the  exposition  proceeds  to  l\\&  facts  which  relate  to  the  prin- 
ciple. When  an  apostle  says,  '  Do  good  as  you  have  opportunity  '—it  is  reason  applied  to  facts  that 
must  show  wherein  the  good  consists — in  other  words,  how  to  fulfill  the  law.  When  the  Saviour 
says,  'Love  your  neighbor,'  it  is  not  the  bare  text  that  shows  ivho  is  our  neighbor;  and  hence  the 
very  need  of  the  exposition  and  of  the  parable.  The  Echo  argues  that  because  scripture-law  and 
words  do  not  explain  themselves,  but  want  a  commentary,  therefore  none  should  be  given  !  As  the 
law  which  says,  '  Thou  shall  do  no  murder,'  is  to  be  interpreted  by  the  judge  who  determines  its 
meaning :  so  the  law  which  says  for  what  purpose  God  gave  fruit  and  grain  to  man,  must  be  inter- 
preted by  the  rational  critic,  and  any  system  which  the  facts  in  evidence  show  to  be  inconsistent  with 
that  purpose,  or  with  the  welfare  of  mankind,  must  be  condemned. 


THE    BOOK    OF    GENESIS. 


CHAPTER  I.    VERSE  29. 

And  God  said,  Behold,  I  have  given  you  every  herb  bearing  seed, 
which  is  upon  the  face  of  all  the  earth,  and  every  tree,  in  the  which  is 
the  fruit  of  a  tree  yielding  seed ;  to  you  it  shall  be  for  meat. 


EVERY  HERB]  Hebrew,  kal  asev.  Asev,  as  full-grown  herbage  (including  grain 
of  all  kinds),  is  distinguished  from  deshch,  young  and  tender  grass,  and  from 
thatzir,  ripe  grass,  fit  for  mowing.  The  Lxx.  renders  asev  by  chorton,  green 
plants  of  every  species ;  but  Aquila  has  chloee,  young  green  corn  or  grass.  The 
Vulgate  reads  herbam. 

EVERY  TREE]  Hebrew,  kol  hah-atz,  i.  e.  every  plant  of  woody  fibre,  in  distinc- 
tion from  flexible  sprouting  plants.  So  the  Lxx.  pan  xulon,  every  kind  of  wood 
or  timber;  and  the  V.  nniversa  ligna,  all  sorts  of  wood-growth. 

To  YOU  IT  SHALL  BE  FOR  MEAT]  Lahkem  yihyeh  llahktlah,  "  to  you  it  shall  be 
for  eating  "=that  which  is  to  be  eaten.  With  this  agrees  the  Targum  of  Onkelos, 
— le-maikal.  The  Lxx.,  Aquila,  Symmachus,  and  Theodotion,  all  read  eis  brosin, 
— for  eating.  The  V.  has  in  escamy — for  food. 


This  Divine  saying  is  a  Charter  at  once  concise  and  all-comprehensive.  "What- 
ever produce  of  the  earth  is  Jit  for  food,  it  places  at  man's  disposal.  From  dust 
was  the  human  body  formed,  and  out  of  the  dust  comes  its  sustenance.  He  who 
fashioned  and  animated  the  one,  freely  bestows  the  other.  The  animals  that  are 
eaten  derive  from  the  vegetable  world  all  that  renders  their  flesh  nutritious.  Men 
are  not  bound  to  eat  everything  that  grows,  but  they  can  eat  and  assimilate  nothing 
which  has  not  first  grown  up  under  the  power  of  the  Highest. 

In  regard  to  the  food  so  bountifully  provided,  man's  duty  comprehends-  I, 
Thankfulness  to  his  Divine  Benefactor,  which  involves  devotion ;  2,  Co-operation 
with  the  laws  of  Providence  for  the  increase  of  this  food,  which  involves  industry ; 
3,  Appropriation  of  this  food  to  the  end  designed,  the  health  and  vigor  of  man, 
which  involves  frugality  and  temperance.  All  waste  of  food  is  condemnable;  and 
waste  occurs  when  more  food  is  consumed  than  can  be  made  use  of  in  the  body: — 
hence  the  glutton  abuses  both  his  body  and  the  material  fitted  to  nourish  it.  Waste 
equally  accrues  when  food  is  deprived  of  any  of  its  nutritious  properties ;  still  more 
palpably,  when  food  becomes  transformed  into  any  substance  charged  with  evil  to 
mankind.  Such  waste  is  always  and  ina-itably  connected  -with  the  -vinous  fermenta- 
tion which  converts  grape-sugar  into  alcohol  and  carbonic  acid.  Sugar,  the  good 
creature  of  God,  and  a  real  food,  is  destroyed,  and,  by  new  chemical  affinities,  its 
elements  are  broken  up,  and  fresh  substances  formed,  of  which  it  cannot  be  truly 


GENESIS,   I.    29. 


said,  "they  shall  be  to  you  for  food."  The  assertion  that  alcohol  is  in  sugar,  or  in 
any  unfermented  saccharine  substance,  can  only  be  made  in  utter  ignorance  of  the 
alphabet  of  chemical  science.*  This  waste  of  food  has  become  all  the  greater 
since — in  order  to  produce  intoxicating  liquors  in  larger  quantities  than  the  fermented 
juice  of  grapes  could  yield — grain,  to  the  extent  of  about  fifty  million  bushels 
yearly,  is  employed  in  the  United  Kingdom  alone  for  brewing  and  distillation. 
By  the  malting  process  the  starch  of  corn  is  converted  into  sugar,  and  this  again 
by  fermentation  into  alcohol  and  carbonic  acid.  Distillation  draws  off  the  alcohol  thus 
formed,  and  the  spirit  so  educed  (not  produced),  being  mixed  with  less  water,  more 
readily  exerts  its  specific  effects.  The  solid  food  thus  wasted  would  supply  a  fair 
amount  of  aliment  to  some  millions  of  persons  every  day  all  the  year  round.  The 
plea  that  the  alcoholic  fermentation  is  *  a  natural  process '  cannot  avail  in  extenuation 
of  this  waste,  since  it  is  no  more  natural  than  those  other  processes  of  decay  against 
which  food  is  assiduously  guarded,  nor  would  alcoholic  liquors  come  '  naturally ' 
into  existence  at  all,  were  they  not  designedly  manufactured  by  man  himself. 
"  God  made  man  upright ;  but  he  found  out  many  inventions."  As  the  sole  end 
sought  by  this  waste  of  food  is  the  production  of  an  alcoholic  beverage,  it  devolves 
upon  those  who  sanction  the  transformation  to  show  that  some  compensating  advan- 
tage is  thereby  secured,  (i)  That  alcohol  is  itself  a  food  is  an  hypothesis  desti- 
tute of  all  scientific  support ;  for  being  destitute  of  nitrogen,  it  cannot  make  blood  or 
help  to  repair  bodily  waste.  The  theory  at  one  time  generally  received,  that  its  com- 
bustion produces  animal  heat,  is  now  abandoned  as  being  proofless,  while  a  series 
of  careful  experiments  by  distinguished  men  of  science  in  France  and  England  have 
furnished  evidence  that  alcohol  is  in  course  of  ejection,  unchanged,  thirty  hours 
after  being  swallowed.  (2)  Another  theory,  that  alcohol  serves  as  an  equivalent 
for  food  by  diminishing  the  metamorphosis  of  tissue,  is  without  weight,  for  experi- 
ments have  not  justified  the  theory ;  and  were  it  otherwise,  the  use  of  alcohol  to 
diminish  the  normal  waste  of  tissue  would  be  open  to  censure,  as  a  mischievous 
interference  with  one  of  the  vital  processes  on  which  the  renewal  of  corporeal  strength 
depends.  (3)  Could  it  be  shown  that  alcohol,  when  imbibed,  is  neutral  as  to 
any  sensible  effect,  its  manufacture  at  the  expense  of  the  staff  of  life  would  be  a  vast 
economic  crime ;  but  the  probability  is  that  its  operation  on  the  healthy  organism 
is  always  in  some  degree  deleterious,  the  measure  of  injury  varying  with  the 
quantity,  strength,  and  frequency  of  the  amount  imbibed.  In  all  works  on  toxi- 
cology alcohol  is  classed  among  narcotico-acrid  poisons,  and  like  other  poisons, 
its  action  when  not  fatal,  is  yet  demonstrably  pernicious.  Some  of  its  evil 
effects,  though  apparently  trivial  or  even  insensible  at  the  moment — as,  for 
example,  in  impairing  the  redness  of  the  blood-globules  and  the  structure  of  the 
blood-vessels — assume  a  serious  importance  when  regarded  as  cumulative  during  a 
succession  of  years.  (4)  No  dispute,  indeed,  can  arise  on  the  point  that,  as  ordi- 
narily consumed  (for  its  exciting  property),  alcohol  occasions  a  large  amount  of 
disease  and  premature  death,  apart  altogether  from  the  sin  and  misery  of  intoxica- 
tion. (5)  Along  with  these  physical  consequences  due  account  should  be  taken  of 
its  influence  on  the  moral,  social,  and  religious  life  of  the  countries  where  it  is  com- 

*  The  old  chemical  formula  of  sugar  is  oxygen  3,  hydrogen  3.  carbon  3 ;  the  new  is  oxygen  3, 
hydrogen  6,  carbon  3 :  but  in  the  decomposition  of  sugar  these  elements  recombine  so  as  to  generate 
alcohol  and  carbonic  acid  ;  thus  :— 

O  H  C  O  H  C 

r.,,   ( Alcohol   ...      i    3    2  M     ,  f  Alcohol      ...        162 

ld  \  Carbonic  acid        201  e*  { Carbonic  acid    .        201 

Not  only  is  the  sugar  of  grain  and  fruit  thus  destroyed,  but  their  albumen  becomes  converted  into 
yeast,  and  thus  ceases  to  be  food. 


GENESIS,    II.    1 6,    I/. 


monly  consumed ;  and  were  this  done,  the  stupendous  folly  of  converting  a  nation's 
food  into  such  an  insinuating  article  would  not  fail  to  be  recognized,  deplored,  and 
denounced  by  the  Christian  world.  (6)  The  assertion  that  man  has  a  natural  pre- 
disposition or  instinct  for  intoxicating  articles,  because  he  has  always  and  everywhere 
been  known  to  use  them,  is  untrue  from  first  to  last,  (a)  The  reason  is  not  a 
correct  statement  of  the  facts,  since  many  tribes  have  been  discovered  who  were 
ignorant  of  all  intoxicants,  and  others  have  made  systematic  regulations  for  their 
exclusion.  (<£)  Any  argument  in  favor  of  intoxicating  drinks  from  their  prevalent 
use  would  be  equally  available  in  favor  of  war,  slavery,  drunkenness  itself,  and 
vice  of  every  description,  (c)  Natural  instinct,  so  called,  might  be  depraved  in- 
stinct, the  transmitted  result  of  parental  transgression  of  natural  law.  (</)  But,  in 
reality,  natural  instinct  (save  where  the  drunkard's  appetite  runs  in  the  blood)  is 
universally  repugnant  to  the  use  of  alcohol  until  it  becomes  perverted  by  persistent 
consumption  of  alcoholic  compounds.  (7)  The  final  conclusion  is,  that  the  manu- 
facture and  use  of  alcoholic  beverages  are  opposed  to  the  Divine  charter  which 
assigns  the  produce  of  the  earth  to  man  for  food.  By  the  destruction  of  the  sac- 
charine and  albuminous  constituents  of  fruit  and  grain,  ignorant  or  ungrateful  man 
virtually  declares,  "To  me  they  shall  not  be  for  meat,"  thus  seeking  to  nullify  and 
reverse  the  benevolent  designs  of  his  heavenly  Father. 


CHAPTER  II.    VERSES  16,  17. 

16  And  the  LORD  God  commanded  the  man,  saying,  Of  every  tree  of 
the  garden  thou  mayest  freely  eat:  17  But  of  the  tree  of  the  knowledge 
of  good  and  evil,  thou  shalt  not  eat  of  it:  for  in  the  day  that  thou 
eatest  thereof  thou  shalt  surely  die. 

It  has  been  contended  that  the  Divine  procedure,  in  creating  the  tree  of  the 
knowledge  of  good  and  evil,  and  permitting  access  to  it  by  our  first  parents,  is 
reason  for  allowing  the  use  of  intoxicating  liquors  and  the  traffic  in  them  as 
beverages.  Virtue,  it  is  argued,  is  strengthened  by  exposure  to  temptation  and 
resistance  of  it.  But  the  danger  of  such  reasoning  is  apparent  on  reflection,  for, 
under  the  pretense  of  proving  virtue  and  piety,  and  invigorating  them  by  the 
opposition  evoked,  the  darkest  spirits  of  evil  may  claim  to  be  recognized  as 
angels  of  light  and  benefactors  of  our  race.  In  like  manner,  the  progress  of 
holiness,  both  in  the  individual  and  in  humanity,  may  be  exibited  as  a  misfortune, 
because  diminishing  the  number  and  intensity  of  these  trials  of  fidelity !  What  we 
are  sure  of  as  regards  the  Divine  economy,  in  the  Edenic  as  in  every  after  age,  is, 
that  God  has  never  put  His  creatures  to  any  proof  involving  an  inducement  to  evil 
doing,  and  that  He  has  never  needlessly  exposed  them  to  moral  danger.  "He 
cannot  be  tempted  of  evil,  neither  tempteth  He  any  man;"  but  "His  tender 
mercies  are  over  all  His  works."  Whatever  is  to  be  understood  by  the  tree  of 
knowledge,  and  whatever  construction,  literal  or  allegorical,  is  put  upon  the 
Mosaic  narrative,  we  know  that  some  external  tests  of  men's  spiritual  obedience 
were  unavoidable,  and  that  in  the  period  of  his  innocence  these  tests  did  not 
address  themselves  to  any  depraved  proclivity  or  bias.  To  infer  from  thence  that 
men  may  now  tempt  themselves  by  using  articles  that  originate  a  diseased  appetite, 
and  that  they  may  tempt  others  by  engaging  in  a  traffic  in  such  articles,  is  surely  a 
lamentable  wresting  of  the  Divine  Word.  Temptation  is  unavoidable  under  the 
present  constitution  of  society,  and  when  resisted,  is,  by  Divine  grace,  converted 
into  a  means  of  holiness;  but  so  far  from  therefore  encouraging  temptation,  and 


GENESIS,    III.    6. 


occasions  of  it,  we  are  taught  to  pray,  "Lead  us  not  into  temptation;"  and  we  are 
warned  that  though  'offenses' — causes  of  stumbling — must  needs  come,  through 
human  wickedness,  woe  is  it  to  the  man  by  whom  they  purposely  come;  and  we 
are  solemnly  warned  against  putting  an  occasion  of  falling  in  a  brother's  way. 
Even  were  there  any  reality  in  the  analogy  suggested,  it  would  only  lead  to  this 
conclusion — that  strong  drink  may  be  manufactured  and  houses  for  its  sale  set  up, 
but  that  all  indulgence  and  traffic  in  it  must  be  prohibited — the  virtue  of  men  being 
put  to  the  proof  in  resisting  the  temptation  to  use  and  traffic  in  the  prohibited 
liquor.  Would  those  who  descant  on  the  value  of  temptation  care  to  have  drink 
and  drinking-houses  exhibited  while  all  connection  with  them  was  put  under  moral 
and  legal  ban  ?  Yet  this  is  the  only  analogy  to  be  gathered  from  this  passage ;  the 
tree  of  knowledge  of  good  and  evil  was,  indeed,  planted  and  placed  within  reach, 
but  the  command  given  was  not  to  eat  of  it,  and  the  recompense  of  disobedience 
was  death ! 


CHAPTER  III.     VERSE  6. 


And  when  the  woman  saw  that  the  tree  was  good  for  food,  and 
that  it  was  pleasant  to  the  eyes,  and  a  tree  to  be  desired  to  make 
one  wise,  she  took  of  the  fruit  thereof,  and  did  eat,  and  gave  also  unto 
her  husband  with  her,  and  he  did  eat. 


This  verse  sententiously  describes  the  'great  transgression';  voluntarily  com- 
mitted, indeed,  but  occasioned,  in  no  small  measure,  by  the  circumstances 
preceding  it.  Eve  was  standing  on  dangerous  ground,  near  to  the  forbidden  tree, 
which  she  should  have  avoided;  she  was  found  in  dangerous  company,  that  of 
the  subtle  serpent,  which  she  should  have  shunned;  and  she  was  engaged  in 
dangerous  excercises  which  she  should  have  disallowed,  lending  an  ear  to 
deceptive  counsel,  and  fixing  an  eye  on  a  seductive  substance.  Is  it  strange  that,  so 
situated  and  employed,  she  should  have  fallen?  Would  that  her  progeny  had 
taken  warning  from  her  want  of  true  wisdom !  *  How  impressive  the  lesson — 
that,  whenever  possible,  both  the  sphere  and  occasions  of  evil,  as  well  as  its  actual 
operations,  ought  to  be  dreaded  and  excluded !  Those  who  see  no  sin  in  using  a 
little  drink,  or  in  occasional  visits  to  the  tavern,  argue  as  Eve  might  have  done 
the  moment  before  "she  took  of  the  fruit,  and  did  eat."  Though  Adam's  appa- 
rently ready  compliance  with  Eve's  invitation  to  share  the  unhallowed  feast  is  a 
mystery,  it  is  certain  that  he  was  powerfully  influenced  by  affection  for  his  spouse ; 
and  thus  his  act  becomes  an  example  of  the  influence  for  good  or  evil,  which 
women  exercise  on  the  other  sex,  and  through  them  on  the  destiny  of  the  world. 
When  that  influence  is  directed  against  the  fashionable  and  fatal  dietetic  use  of 
intoxicating  drinks,  it  will  bless  mankind  beyond  measure. 

Much  ingenious  but  useless  speculation  has  been  wasted  on  curious  questions 
arising  out  of  this  text ;  such  as  the  period  which  elapsed  between  Adam's  creation 
and  Eve's  formation,  and  between  their  conjugal  union  and  their  common  sin;  the 

*The  leading  journal  of  Britain  has  said,  that  if  our  Temperance  doctrines  are  correct,  "  Paradise 
was  wrongly  constructed"  :  but  a  calm  review  of  the  case  will  demonstrate  the  contrary.  Eve  fell, 
not  because  evil  was  prohibited,  but  because  she  willfully  tampered  with  duty,  and  courted  tempta- 
tion. The  fall  was  the  result  of  the  wickedness  of  the  Tempter,  and  the  weak  self-conn. lence  of  the 
Tempted,  teaching  that  we  should  not  desire  to  be  'led  into  temptation,'  much  less  place  ourselves 
within  its  charmed  circle. 

"  Circumstance,  that  unspiritual  God 
And  miscreator,  makes  and  helps  along 
Our  coming  evils  with  a  crutch-like  rod." — CJtilde  Harold,  Canto  iv. 


GENESIS,    III.    6. 


nature  of  the  serpent  that  acted  the  tempter's  part ;  and  the  character  of  the  tree 
and  the  fruit  "whose  mortal  taste  brought  death  into  the  world,  and  all  our  woe."* 
An  opinion  has  even  been  hazarded  that  alcohol  was  the  forbidden  fruit,  by  which 
is  perhaps  meant  that  its  juice  was  of  an  alcoholic  quality.  This  is  of  course  a 
mere  conjecture,  and  the  assumption  that  alcohol  existed  ready  formed  in  Eden, 
and  not  elsewhere,  is  wholly  gratuitous.  No  doubt  it  is  possible  to  trace  a 
resemblance  between  the  fascination  ascribed  to  the  fruit  of  this  tree,  and  that 
which  is  produced  by  intoxicating  drink;  for  to  those  who  have  become  accustomed 
to  it,  the  latter  is  'pleasant  to  the  eyes,' and  excites  sensuous  desire;  tending, 
when  drunk,  to  create  in  its  admirers  a  conceit  of  superior  wisdom,  that  ends  in 
folly  and  sows  the  seeds  of  bitter  disappointment.  Ancient  tradition  has  attributed 
to  the  eating  of  the  forbidden  fruit  effects  analogous  to  those  of  inebriating  liquor ; 
an  idea  which  Milton,  in  his  regal  poem,  has  brought  out  with  consummate  skill. 
He  represents  that  Eve,  on  tasting  '  those  fair  apples,'  became  the  subject  of  an 
unnatural  appetite  and  exhilaration  : — 

"  Greedily  she  engorged  without  restraint 
And  knew  not  eating  death  ;  satiate  at  length, 
And  heighten'd  as  with  wine,  jocund  and  boon." 

She  thus  describes  her  feelings  to  Adam  : — 

41  Opener  mine  eyes, 
Dim  erst,  dilated  spirits,  ampler  heart, 
And  growing  up  to  godhead." 

So  she  felt,  yet  the  great  poet  exposes  the  delusion  by  an  expressive  touch : — 

"  But  in  her  cheek  distemper  flushing  glowed. 
Adam,  however,  yields,  and  when  the  hapless  pair  sin  together, — 

"  As  with  new  wine  intoxicated  both, 
They  swim  in  mirth,  and  fancy  that  they  feel 
Divinity  within  them,  breeding  wings 
Wherewith  to  scorn  the  earth  ;  but  that  false  fruit 
Far  other  operation  first  displayed, 
Carnal  desire  inflaming." — Paradise  Lost,  be. 

In  this  poetical  description  no  probability  is  violated  by  the  supposition  that  the 
effect  of  the  forbidden  fruit  was  to  stimulate  the  sensual  tendencies  and  undutiful 
ambition  attending  the  outward  act  of  transgression.  Then  came  the  revulsion 
and  shame  related  by  the  sacred  historian  (Gen.  iii.  7). 

The  conception  that  an  intoxicating  influence  proceeded  from  the  'alluring 
fruit '  doubtless  strengthened  the  belief  that  a  continuance  of  man's  original 
innocence  would  have  been  accompanied  by  abstinence  from  all  liquors  capable  of 
producing  such  'distemper'  of  body  and  mind.  That  Milton  entertained  this 
opinion  is  plain  from  his  picture  of  the  entertainment  provided  by  Eve  for 
Raphael,  when — 

"  Fruit  of  all  kinds,  in  coat 

Rough  or  smooth  rind,  or  bearded  husk,  or  shell, 
She  gathers  tribute  large,  and  on  the  board 
Heaps  with  unsparing  liand  ;  for  drink  the  grape 
Slie  crushes,  inoffensive  must,  and  meaths 
From  many  a  berry,  and  from  sweet  kernels  press'd 
She  tempers  dulcet  creams." 

It  may  be  objected  that  the  use  of  flesh-meat  was  as  little  sanctioned  by  primitive 
man  as  the  use  of  intoxicating  liquors.  But  there  is  a  radical  distinction  between 
the  cases.  Animal  food  is  composed  of  the  same  elements  as  other  food ;  while 
alcoholic  liquors  are  distinguished  from  other  beverages  by  qualities  believed  by 
many  to  make  them  very  valuable  and  desirable,  if  not  necessary  to  human  health 

•  The  vulgar  opinion  that  the  fatal  fni 
the  Latin  fioinmn  and  nuiiutn,  as  signify 

The  apple  being  the  best  known  of  Ergliih  orchard  fruits,  has  gained  a  qv 
which  it  is  likely  to  retain  for  long. 


ital  fruit  was  a  species  of  apple  originated  in  the  twofold  use  o^ 
signifying  round  fruit  in  general,  and  the  apple-fruit  in  particular, 
i  of  EW.;ih  orchard  fruits,  has  gained  a  questionable  distinction 


8  GENESIS,   VI.    5. 


and  longevity.  Were  this  estimate  correct,  their  use  would  have  been  specially 
appropriate  in  the  times  of  man's  innocence ;  and  the  moral  danger  now  associated 
with  their  consumption  would  then  have  been  reduced  to  its  lowest  point. 


CHAPTER  VI.  VERSE  5. 

And  God  saw  that  the  wickedness  of  man  was  great  in  the  earth, 
and  that  every  imagination  of  the  thoughts  of  his  heart  was  only  evil 
continually. 


The  causes  of  this  intense  depravity  of  the  antediluvians  have  been  learnedly 
discussed  by  legions  of  theologians,  but  the  silence  of  Scripture  offers  ground  for 
nothing  better  than  ingenious  guesses.  Whether  it  was  associated  with,  and 
promoted  by,  the  use  of  inebriating  drinks,  is  also  a  branch  of  the  same  inquiry 
on  which  conjecture  can  cast  but  the  faintest  glimmer.  If  the  fruits  of  the  earth 
were  only  eaten  for  food,  or  their  juice  drunk  immediately  after  being  expressed, 
the  terrible  secret  of  vinous  fermentation  may  have  been  reserved  for  a  later  age. 
This  happy  ignorance— or  the  sagacious  prudence  which  refused  to  apply  the 
discovery — may  have  prevailed  among  the  '  sons  of  God,'  in  their  integrity  and 
simplicity  of  heart.  In  his  'World  before  the  Flood,'  James  Montgomery 
represents  the  wife  of  Enoch  "'midst  fruits  and  flowers,"  as  engaged — 

"  Plucking  the  purple  clusters  from  the  vine 
To  crown  the  cup  of  unfermented  wine." — Canto  3. 

As  to  the  self-reprobated  sinners  on  whom  God's  mercy  waited  in  vain,  it  is  scarcely 
credible  that  they  should  have  remained  ignorant  of  the  fermenting  process,  or  that 
if  acquainted  with  it,  they  should  have  denied  themselves  so  agreeable  a  medium  of 
adding  a  new  zest  to  every  vice,  and  depraving  depravity  itself.  That  they  were 
'eating  and  drinking'  in  a  state  of  lawless  revelry  when  the  judgment  of  God 
overtook  them  appears  to  be  indicated  by  the  Saviour's  words  (Luke  xvii.  27);  and 
it  is  difficult  to  imagine  that  the  '  insolence '  with  which  they  were  '  flushed '  had 
not,  like  that  of  Sodom,  wine  to  inflame  it.  If,  on  the  other  hand,  it  is  thought 
more  likely  that  that  awful  wickedness  was  not  aggravated  by  the  intoxicating  bowl, 
this  view  of  the  depths  of  evil  to  which  human  nature  can  sink  without  the  aid 
of  alcohol,  is  an  unanswerable  reason  why  such  an  artificial  and  potent  agent  of 
demoralization  should  be  utterly  discarded  from  the  Church  and  the  world. 


CHAPTER  IX.    VERSES  20 — 27. 

20  And  Noah  began  to  be  an  husbandman,  and  he  planted  a  vine- 
yard :  21  And  he  drank  of  the  wine,  and  was  drunken ;  and  he  was 
uncovered  within  his  tent.  22  And  Ham,  the  father  of  Canaan,  saw  the 
nakedness  of  his  father,  and  told  his  two  brethren  without.  23  And 
Shem  and  Japheth  took  a  garment,  and  laid  */  upon  both  their 
shoulders,  and  went  backward,  and  covered  the  nakedness  of  their 
father ;  and  their  faces  were  backward,  and  they  saw  not  their  father's 
nakedness.  24  And  Noah  awoke  from  his  wine,  and  knew  what  his 
younger  son  had  done  unto  him.  25  And  he  said,  Cursed  be  Canaan ; 
a  servant  of  servants  shall  he  be  unto  his  brethren.  26  And  he  said, 
Blessed  be  the  LORD  God  of  Shem;  and  Canaan  shall  be  his  servant. 
27  God  shall  enlarge  Japheth,  and  he  shall  dwell  in  the  tents  of 
Shem  ;  and  Canaan  shall  be  his  servant. 


GENESIS,    IX.    20 — 2/. 


V.  20.  HUSBANDMAN]  Literally,  'a  man  of  the  earth'  (or  'red-soil'— adahmah.) 
The  Lxx.  has  gtdrgos  gees — 'a  cultivator  of  the  earth.'  The  V.  agricola,  'field- 
cultivator.' 

A  VIXKYARD]  AtrZm,  a  Hebrew  term  signifying  a  cultivated  piece  of  land  set 
with  fruit-trees.  One  of  the  principal  of  these  was  the  vine,  and  hence  kerem 
became  generally  applied  to  a  vineyard — tilled  land  devoted  chiefly  but  not 
exclusively  to  the  culture  of  the  vine.  Noah's  kerem  probably  included  all  kinds 
of  fruit-bearing  plants.  Some  of  the  Rabbins  held  that  though  the  vine  had  been 
cultivated  before,  Noah  was  the  first  to  conduct  the  cultivation  methodically,  and 
to  set  the  vines  together  as  a  vineyard.  The  Lxx.  has  kai  ephuteuscn  ampelona,  and 
the  Vulgate  et  plantavit  vineam,  both  meaning  'and  he  planted  a  vineyard.'  The 
Targum  of  Jonathan  enlarges  the  Scripture  narrative  with  a  curious  legend — 
"And  Noah  began  to  be  a  cultivator  of  the  earth,  and  he  lighted  upon  a  vine 
which  the  flood  had  carried  away  out  of  the  Garden  of  Eden,  and  he  planted  it  in  a 
vineyard,  and  in  that  very  day  it  blossomed,  and  its  grapes  ripened,  which  he 
pressed  out;  and  he  drank  from  the  wine,  and  was  drunk." 

V.    21.      AND   HE   DRANK   OF  THE   WINE,    AND   WAS   DRUNKEN]      Hebrew,    VCiy- 

yasht  min  hay-yayin  vay-yishkar,  "And  he  drank  from  the  yayin"  (wine) — i.  e. 
some  of  it — "and  was  filled  (with  it)."  The  Targum  of  Onkelos  reads  ushthai 
min  khamtah  un>it  "and  he  drank  from  the  khamrah  (wine),  and  was  drunk" 
(or  drenched).  The  Lxx.  has  kai  epien  ek  tou  oinou,  kai  emeihusthee,  "and  he 
drank  from  the  wine,  and  was  drunk"  (or  surcharged).  The  Vulgate,  Bibensque 
I'inum  inebriatus  esty  "and  drinking  the  wine  he  was  inebriated"  (or  saturated).* 
[On  YAYIN,  the  generic  term  rendered  'Wine'  in  the  A.  V.,  see  Prel.  Dis.] 
It  can  hardly  be  doubted  that  a  name  was  given  by  the  ancient  Hebrews  to  the 
expressed  juice  of  grapes,  and  if  that  name  was  not  yayin,  what  was  it?  But 
that  they  should  have  selected  a  name  having  reference  to  the  occult  fermenting 
process  is  an  hypothesis  highly  improbable,  for  such  a  specific  discrimination  would 
have  peremptorily  interdicted  the  application  of  the  name  to  the  juice  of  grapes  in 
an  w«fermented  state,  whereas  that  it  was  so  applied  is  absolutely  certain.  Let 
the  generic  meaning  be  sought  for  in  the  juice  yielded  by  manual  or  mechanical 
pressure,  and  there  will  be  no  difficulty  in  accounting  for  the  continued  application 
of  the  name  to  the  grape-juice  under  any  change  to  which  it  was  spontaneously 
exposed,  or  artificially  subjected.  It  has  been  gravely  alleged  that  YAYIN  must 
always  be  taken  to  signify  inebriating  grape-juice,  because  such  is  its  signification. 
the  first  time  it  occurs,  viz.,  in  this  verse — a  conclusion  as  ridiculous  as  would  be 
the  statement  that  the  Hebrew  words  riiakh,  elohim,  shahmaim,  and  eretz,  invaria- 
bly express,  in  all  parts  of  Scripture,  the  meanings  they  respectively  bear  in  the 
first  verse  of  the  first  chapter  of  Genesis — viz.,  'spirit,'  'the  True  God,'  'the 
visible  firmament,'  and  'the  terraqueous  earth.'  It  is  notorious,  on  the  contrary, 
that  other  and  very  different  uses  of  all  these  words  are  common  in  subsequent 
parts  of  the  Old  Testament.  Generic  terms,  as  is  well  known,  are  sometimes 
variously  employed  to  convey  opposite  ideas;  as  from  barak,  'to  kneel,'  come  the 
derivative  meanings  of  '  to  bless '  and  'to  curse.'  If  it  be  asked  how  we  know  that 
the  yayin  used  by  Noah  was  intoxicating,  we  reply,  Not  so  much  by  the  ambiguous 

•  "  Ebrius,  literally  one  who  has  drunk  his  fill ;  drunk,  intoxicated  ;  in  general,  abundantly  filled. 
Etymology  dubious,  usually  derived  from  e  and  6,  root  of  bibo,  '  I  drink.'  Inebrio,  to  make  drunk, 
inebriate ;  to  saturate,  fill  full." — Dr  Smith's  Latin-Eng.  Diet.  Pliny,  in  treating  of  the  vine, 
remarks  (xiv.  3),  Conduntur  et  miuto  irvtr,  if>saque  vino  suo  intbriantur,  "  Grapes  are  preserved  also 
in  mutt,  and  are  themselves  inebriated  (soaked)  in  their  own  wine." 


10  GENESIS,    IX.    20 — 27. 


word  translated  'was  drunken,'  as  by  the  condition  into  which  the  wine  cast  him. 
Where  the  context  does  not  decide  the  special  use  of  a  generic  term,  the  broad  sense 
must  be  retained. 

Vay-yiskkar,  'and  was  drunken?  answers  to  the  old  English  sense  of  the  word 
'filled  with  drink' — not  necessarily  with  intoxicating  drink.  Shah-kar  (whence 
comes  yishkar)  is  rendered  by  Gesenius,  'to  drink  to  the  full,'  with  an  implied 
reference  to  the  saccharine  quality  of  the  liquid  drunk. 

V.  24.  AND  NOAH  AWOKE  FROM  HIS  WINE]  Hebrew,  vay-yiqetz  Noakh  miy- 
yayno,  '  And  Noah  awoke  from  his  wine ' — leaving  it,  as  it  were,  behind  him. 

[  Yah-qatz  signifies  to  wake  or  rouse  up.  ]  With  this  agree  the  Hebrew-Samaritan 
text,  the  Samaritan  Version,  and  the  Targum  of  Onkelos.  The  Lxx.  is  expressive 
— exeneepse  de  Noe  apo  toil  oincu,  "And  Noah  became  sober  from  the  wine" 
[exeneepsc  comes  from  ek  in  the  sense  of  'entirely,'  and  neephein  'not  to  drink' — 
meaning  he  became  perfectly  sober] — and  figuratively  'recovered  his  senses,' 
'came  to  himself — a  sense  which  the  Arabic  version  preserves — "But  when  Noah 
had  recovered  himself  from  his  drunkenness." 


Noah  drinking  copiously  of  grape-juice  which  had  become  fermented  and  intoxi- 
cating (of  which  some  have  supposed  he  was  not  aware),  himself  became  intoxicated, 
and,  as  it  would  seem,  so  suddenly  as  to  fall  down  uncovered  in  his  tent;  in  that 
condition  he  is  found  by  his  son  Ham,  perhaps  also  by  his  grandson  Canaan,  who 
show  their  want  of  decency  and  filial  piety  by  at  once  informing  Shem  and  Japheth; 
if,  indeed,  we  may  not  understand  that  they  related  the  fact  with  mockery  or  glee. 
The  latter  at  once  proceed,  with  delicate  alacrity,  to  cover  their  father's  shame,  and 
when  the  patriarch  recovers  his  consciousness  he  knows — by  a  peculiar  intuition — 
what  has  transpired,  and  is  supernaturally  prompted  to  pronounce  a  curse  on 
Canaan,  and  a  blessing  on  Shem  and  Japheth.  It  has  been  supposed  that  the 
YAYIN  may  have  been  purposely  drugged  by  Ham  or  Canaan,  but  the  form  of  the 
narrative  gives  no  countenance  to  such  an  aggravation  of  his  son  and  grandson's 
guilt.  It  is  not  probable  that  such  an  incident,  if  real,  would  have  been  unknown 
to  Moses,  or  left  unrecorded  if  known.  Whether  this  was  Noah's  first  and  only 
act  of  intoxication  is  a  question  that  may  be  reasonably  answered  in  the  affirmative : 
how  it  should  have  been  committed  at  all  is  a  question  to  which  a  plausible  answer 
is  more  difficult.  Can  we  suppose  that  he  had  lived  for  600  years  ignorant  of  the 
vine?  or  that  he  had  never  before  expressed  its  juice?*  or  that  he  had  never  pre- 
viously allowed  it  to  ferment  before  drinking  it?  Can  we  suppose  him  ignorant  to 
this  time  of  the  nature  and  use  of  fermented  wine  ?  or  was  he  induced  by  some 
passing  circumstance  (of  heat  or  thirst)  to  take  a  draft  unusually  large?  On  the 
whole  it  may  be  inferred,  from  the  absence  of  Divine  reproof,  that  his  intoxication 
was  neither  intentional,  nor  the  result  of  gratifying  a  morbid  love  of  intoxicating 
liquor. 

Observation  I.  It  is  noticeable  that  the  first  time  intoxicating  liquor  is  named  in 
Holy  Writ  it  is  associated  with  intemperance — a  presage  of  the  same  connection 
from  that  period  to  the  present.  Caustically,  but  with  saddest  truth,  does  Butler, 
the  author  of  'Hudibras,'  say  of  this  'pleasant  poison,' — 

*  Dr  Pye  Smith  conjectures  that  the  Vine,  after  the  deluge,  may  have  been  finer  and  fuller  of  juice 
than  before,  and  that  this  circumstance  suggested  the  idea  of  expressing  its  juice,  which  would  become 
intoxicating  without  the  knowledge  of  the  fact  at  first.  The  narrative,  indeed,  gives  no  intimation 
of  surprise  at  the  effect  produced,  which  would  surely  have  been  felt  had  it  been  a  novel  state :  but, 
on  the  other  hand,  it  may  be  said  that  the  burden  of  the  reproof  seems  to  rest  upon  the  fact  of  reveal- 
'ng  the  nakedness  of  the  Patriarch,  which  his  son  might  attribute  to  another  cause  than  the  one 
issigned  by  the  narrator. 


GENKSIS,    XIV.     15,    18.  II 

"  Which  since  has  overwhelmed  and  drowned 
Far  greater  numbers  on  dry  groin  d 
Of  wretched  mankind,  one  by  one, 
Thau  e'er  the  flood  before  had  done." 

2.  A  good  man  was  the  first  victim  of  this  alcoholic  spell.      If  he  was  not 
cognizant  of  it,  or  was  too  confident  of  his  ability  to  resist  it,  the  warning  is 
equally  clear   and   strong.      Whether  the  danger  of  using  intoxicating  drink  is 
unsuspected  or  despised,  it  is  imminent  and  real — even  to  the  pious.     The  only 
recorded  sin  of  the  Antediluvian  preacher  of  righteousness  was  the  sin  of  one  act 
of  intoxication ;  but  who  shall  reckon  up  the  number  of  such  sins,  and  of  the  sins  to 
which  this  vice  has  led,  which  have  befallen  the  noblest  and  purest  natures  by  an 
addition  to  intoxicants  ?     Abstinence  alone  is  safe,  and  good  for  all. 

3.  The  tendency  of  intemperance  to  entail,  directly  or  indirectly,  family  misery 
and  misfortune,  is  illustrated  by  the  curse  brought  upon  Canaan.     Those  who  take 
pleasure  in  the  intemperance  of  others,  or  delight  in  deriding  it,  are  fitting  themselves 
for  a  wretched  future.    By  its  immediate  effects,  and  reflex  associations,  strong  drink 
is  a  source  of  immeasurable  woe.     Fabricius  relates  as  a  Jewish  legend,  that  when 
Noah  planted  the  vine  he  killed  a  sheep,  a  lion,  an  ape,  and  a  sow,  and  having 
mingled  their  blood,  poured  it  upon  the  roots  of  the  plant,  so  that  the  use  of  wine 
(not,  however,  the  fresh,  but  the  fermented  blood  of  the  grape)  has  since  been 
attended,  in  succession,  by  the  placidity  of  the  sheep,  the  boldness  of  the  lion,  the 
nonsensical  noisiness  of  the  ape,  and  the  filthy  brutishness  of  the  sow.     The  legend 
carries  its  moral  on  its  face,  but  is  only  half  the  truth,  since  the  domestic  and  social 
influences  of  inebriating  drink  yet  remain  to  be  symbolized. 


CHAPTER  XIV.    VERSE  15. 

And  he  divided  himself  against  them,  he  and  his  servants,  by  night, 
and  smote  them,  and  pursued  them  unto  Hobah,  which  is  on  the  left 
hand  of  Damascus.  

That  Abraham,  with  a  comparatively  small  array,  should  have  defeated  and 
scattered  the  hosts  of  the  four  confederate  Assyrian  kings,  is  not  very  surprising, 
even  apart  from  the  special  aid  of  the  Most  High  ;  their  imaginary  security  laid  them 
open  to  a  successful  night  assault ;  and  Josephus,  who  perhaps  followed  some  local 
tradition,  adds  that  while  some  were  asleep  in  bed,  others  machesthai  de  apo  methee 
ou  duna  tot,  "  were  not  able  to  fight  on  account  of  drunkenness."  Amongst  the  spoils 
may  have  been  some  of  the  'wine  of  Sodom,'  by  which  the  victors  were  themselves 
overcome.  Secular  history  supplies  parallel  instances  of  similar  indulgences  and 
similar  results. 

CHAPTER  XIV.     VERSE  18. 

And  Melchizedek  king  of  Salem  brought  forth  bread  and  wine: 
and  he  was  the  priest  of  the  most  high  God. 


The  Hebrew  reads  Ickhtm  vah-yayin — '  bread  and  yayin  '  /  with  which  agree  the 
Hebrew-Samaritan  Text  and  Samaritan  version.  Onkelos  has  lekhcm  va-khamer* 
1  bread  and  khamcr'  The  Lxx.,  artons  kai  oinon,  '  loaves  and  wine.'  The  Vulgate, 
pattern  etvinnntt  'bread  and  wine.'  A  question  may  arise,  whether  the  yayin  of 
this  passage  is  not  to  be  understood  in  the  sense  of  grapes  rather  than  their  expressed 
juice  [as  in  Jer.  xl.  IO—  "Gather  ye  yayin  and  summer  fruits"] — seeing  that  bread 
and  grapes  continue  to  be  associated  in  the  East  as  articles  of  daily  food.  If  the 


12  GENESIS,    XIX.    3,    30 — 35. 

common  acceptation  of  grape-juice  is  preferred,  the  juice  may  have  been  recently 
expressed.  That  it  was  fermented  and  intoxicating  is  a  groundless  conjecture. 
Even  the  knowledge  that  it  was  so  would  not  demand  or  justify  the  common  use 
of  alcoholic  liquors  in  the  present  day.  Dr  Kitto  on  this  passage  observes,  that 
"in  the  language  of  Scripture,  'bread  and  wine,'  as  the  chief  articles  of  meat 
and  drink,  represent  all  kinds  of  food."  Kalisch  remarks,  "He  brought  out  to 
Abraham  bread  and  wine,  not  to  refresh  him  or  his  men — for  Abraham  had,  among 
the  booty  of  his  enemies,  seized  their  large  stores  of  provisions  also, — but  to  perform 
a  symbolical  ceremony  in  which  bread  and  wine  have  a  typical  meaning." 


CHAPTER  XIX.    VERSE  3. 

And  he  made  them  a  feast,  and  did  bake  unleavened  bread,  and 
they  did  eat. 

A  FEAST]  Hebrew,  mishteh ;  Lxx.,  poton ;  Vulgate,  convivium.  Mishtehis 
derived  from  shah-thah,  'to  drink.'  In  hot  climates  cool  and  acid  fluids  form  a 
desirable  and  important  element  in  all  social  entertainments.  The  name  would 
thence  be  naturally  applied  to  all  the  provision  on  such  occasions.  The  English 
Version  properly  renders  it  by  'feast'  aud  'banquet.' 

UNLEAVENED  BREAD]  Hebrew  Matzolh,  the  plural  of  matzah,  which  is  generally 
derived  from  matzatz,  '  to  suck,'  *  to  be  sweet ' — hence  matzoth,  '  sweet  things  ' — /.  e. 
loaves  or  cakes  not  fermented;  similar,  no  doubt,  to  the  '  cakes  '  (itgoth— circles  of 
kneaded  dough)  made  ready  by  Abraham  for  the  angels  (Gen.  xviii.  6).  Dr  A. 
Clarke  assigns  to  matzatz  the  secondary  meaning  of  '  to  compress  ' — matzoth  being 
the  name  given  to  cakes  made  of  dough  compressed — heavy,  or  '  sad.'  Matzoth  is 
contrasted  with  fermented  matter  (khahmatz}  in  Exod.  xii.  15,  19,  20,  34,  39,  etc. 
In  the  fermentation  of  dough,  its  saccharine  property  is  reduced,  because  partially 
changed  into  alcohol,  which  is  afterward  expelled  by  the  heat  of  baking.  The 
notion  that  there  is  '  spirit  in  bread '  is,  therefore,  a  vulgar  error.  The  Lxx.  gives 
azumous,  and  the  Vulgate  azuma,  'unleavened  things.' 


CHAPTER  XIX.    VERSES  30 — 35. 

30  And  Lot  went  up  out  of  Zoar,  and  dwelt  in  the  mountain,  and  his 
two  daughters  with  him;  for  he  feared  to  dwell  in  Zoar;  and  he 
dwelt  in  a  cave,  he  and  his  two  daughters.  31  And  the  firstborn  said 
unto  the  younger,  Our  father  is  old,  and  there  is  not  a  man  in  the 
earth  to  come  in  unto  us  after  the  manner  of  all  the  earth :  32  Come,  let 
us  make  our  father  drink  wine,  and  we  will  lie  with  him,  that  we  may 
preserve  seed  of  our  father.  33  And  they  made  their  father  drink  wine 
that  night :  and  the  firstborn  went  in,  and  lay  with  her  father ;  and 
he  perceived  not  when  she  lay  down,  nor  when  she  arose.  34  And  it 
came  to  pass  on  the  morrow,  that  the  firstborn  said  unto  the  younger, 
Behold,  I  lay  yesternight  with  my  father:  let  us  make  him  drink 
wine  this  night  also ;  and  go  thou  in,  and  lie  with  him,  that  we  may 
v  preserve  seed  of  our  father.  35  And  they  made  their  father  drink  wine 
that  night  also :  and  the  younger  arose,  and  lay  with  him ;  and  he 
perceived  not  when  she  lay  down,  nor  when  she  arose. 


Nashqeh  (twice),  rendered  'let  us  make  drink,'  does  not  imply  any  compulsion, 
but   simply  'let  us  give  to  drink.'      Yayin  occurs   four   times   in   this   passage, 


GENESIS,    XIX.    30 — 35.  13 

and  in  each  case  is  translated  'wine.'  Onkelos  puts  khamrah  as  the  equivalent. 
The  Lxx.  reads — -potisumcn  ton  patera  hettnon  oinon,  "Let  us  cause  our  father  to 
drink  wine."  The  Vulgate  is  stronger — inebriemus  eum  vino,  "Let  us  inebriate 
him  with  wine."  

That  this  yayin  was  suffered  to  become  intoxicating  by  fermentation  is  exceed- 
ingly probable,  though  some  explain  its  potency  by  the  supposition  that,  whether 
fermented  or  not,  it  had  been  mixed  with  powerful  drugs.  In  the  fourth  book 
of  the  'Odyssey,'  Helen  is  described  as  casting  into  the  wine  (oinon)  prepared  for 
Telemachus,  a  drug  {pharmakon)  said  to  be  "grief-assuaging,  anger-allaying,  and 
causing  oblivion  of  all  ills  "  (nceptnthes  facholon  U  kakon  epileethon  apanton).  In 
the  tenth  book,  Homer  tells  of  the  use  made  by  Circe  of  'direful  drugs '  (pharmaka 
lugra).  Milton  turns  this  legend  to  a  noble  allegorical  account  in  his  'Comus,' 
where  the  son  of  Bacchus  and  Circe  is  depicted,  and  his 

"  Baneful  cup 

With  many  murmurs  mixed,  whose  pleasing  poison 
The  visage  quite  transforms  of  him  that  drinks." 

That  Circean  arts  were  known  and  practised  in  Sodom  is  highly  probable,  and 
that  Lot's  daughters  became  acquainted  with  the  method  of  preparing  the  'en- 
chanted' potion  is  very  likely.  It  is  certainly  hard  to  understand  how,  under 
such  solemn  circumstances  as  those  from  which  the  righteous  patriarch  had  just  fled, 
he  should  so  suddenly,  and,  as  it  were,  with  his  eyes  open,  have  sunk  into  such 
debasement.  The  Orientals,  at  the  present  day,  have  a  knowledge  of  drugs,  which 
they  use  for  similarly  profligate  purposes.  The  objection  that  Lot's  daughters  could 
not  have  procured  the  drugs  in  their  seclusion  is  of  no  force,  for  the  wine  may  have 
been  brought  from  Sodom;  and  if  not,  the  ingenuity  which  obtained  the  yayin 
would  be  equal  to  its  adulteration  for  their  impure  purpose.  The  words  of  Moses 
(Deut.  xxxii.  32,  33) — "Their  vine  is  of  the  vine  of  Sodom,  .  .  .  their  wine  is 
the  poison  of  dragons,"  naturally  construed,  implies  that  the  wine  of  Sodom  had  a 
traditional  reputation  for  the  qualities  which  drugs  are  known  to  impart.  The 
silence  of  Scripture  is  not  a  strong  objection;  for  the  narratives  of  the  Bible 
generally  leave  much  to  be  inferred.  What  is  positively  affirmed  is,  that  the  juice 
of  the  grape  was  used ;  and  that  it  had  became  corrupted  and  corrupting  in  some 
way,  whether  by  fermentation  or  drugging,  or  both,  is  made  certain  by  the  effects. 

Observation  I.  It  may  be  inferred  that  Lot  was  not  accustomed  to  drink  wine, 
or  his  daughters  would  not  have  plotted  to  entrap  him  into  the  partaking  of  it. 
These  deviations  from  his  habitual  abstinence  were  the  cause  of  grievous  sin  to  the 
patriarch,  who  had  kept  himself  pure  in  Sodom. 

Where  an  article  inherently  dangerous  is  concerned,  separation  from  it  is  the 
only  security  even  for  the  best  of  men ;  and  when  perfect  safety  can  be  found,  why 
should  good  men  reject  it? 

2.  The  tendency  of  intoxicants  to  inflame  sensual  propensities  is  graphically 
pointed  out  in  this  transaction.  Lot's  daughters  knew  the  quality  of  the  instrument 
they  employed.  The  insensibility  induced  did  not  deprive  the  alcoholic  wine  of 
its  lustful  influence  (Prov.  xxiii.  33).  The  excitement  of  the  animal  passions  is 
the  first  effect  of  all  alcoholic  liquors;  hence  they  may  be  said  to  carry  within 
them  the  germs  of  all  the  excess  to  which  they  give  rise.  If  the  daughters  of  Lot 
drank  of  the  wine  they  pressed  upon  their  father,  they  would  do  so  from  their 
acquaintance  with  its  libidinous  influence.  Female  chastity  is  never  more  imperiled 
than  when  plied  with  strong  drink.  For  this  and  other  reasons  the  ancient  Romans 
enjoined  strict  abstinence  upon  their  women.  Can  indulgence,  however  moderately, 
in  such  liquors,  be  an  illustration  of  Christian  temperance? 


14  GENESIS,    XXVII.    22,    25,    28,    37. 

3.  The  evils  of  drunkenness  cannot  be  too  seriously  pondered  in  order  to  warn 
against  any  connection  with  the  drink  by  which  it  is  caused.  Excellent  Matthew 
Henry  says  on  this  passage,  "Drunkenness  is  not  only  a  great  sin  itself,  but  the 
inlet  of  many  sins;  it  may  prove  the  inlet  of  the  worst  and  most  unnatural  sins, 
which  may  be  a  perpetual  wound  and  dishonor.  A  man  may  do  that  without 
reluctance,  when  drunken,  which,  when  sober,  he  could  not  think  of  without 
horror.  .  .  .  From  the  silence  of  Scripture  concerning  Lot,  henceforward  we 
may  learn  that  drunkenness,  as  it  makes  men  forgetful,  so  it  makes  them  forgotten, 
and  many  a  name,  which  otherwise  might  have  been  remembered  with  respect,  is 
buried  by  it  in  contempt  and  oblivion." 


CHAPTER  XIX.    VERSES  14,  15,  19. 

14  And  Abraham  rose  up  early  in  the  morning,  and  took  bread, 
and  a  bottle  of  water,  and  gave  //  unto  Hagar,  putting  //  on  her 
shoulder,  and  the  child,  and  sent  her  away :  and  she  departed  and 
wandered  in  the  wilderness  of  Beer-sheba.  i5And  the  water  was 
spent  in  the  bottle,  and  she  cast  the  child  under  one  of  the  shrubs. 
.  .  .  .  19  And  God  opened  her  eyes,  and  she  saw  a  well  of 
water;  and  she  went,  and  filled  the  bottle  with  water,  and  gave  the 
lad  drink. 


It  is  clear  that  Abraham  was  attached  to  Hagar,  and  did  not  consent  to  dismiss 
her  except  under  a  conviction  that  her  safety  and  the  boy's  would  be  secured, 
He  provided  for  their  principal  and  more  urgent  wants  by  furnishing  them  with 
"bread  and  a  bottle  of  water" — in  the  Hebrew,  lekhem  vekhtimath  maim.  Bread 
was  to  be  their  solid,  water  their  liquid,  sustenance.  In  most  Western  countries 
water  is  so  abundant  that  the  value  placed  upon  it  in  the  East  seems  exaggerated; 
but  a  visit  to  Eastern  lands  would  show  that  no  estimate  of  this  value  can  be  too 
great,  and  that  in  water  is  to  be  found  the  true  elixir  vita  after  which  there  has 
been  so  much  ingenious  and  useless  search.  The  Oriental  mind  is  scarcely  capable 
of  the  shameless  ingratitude  too  common  among  us,  and  from  which  many  pro- 
fessing Christians  are  not  free — of  despising  the  only  fluid  which  is  ESSENTIAL  to 
animal  existence  and  comfort. 


CHAPTER  XXI.    VERSE  25. 

And  Abraham  reproved  Abimelech  because  of  a  well  of  water, 
which  Abimelech's  servants  had  violently  taken  away. 


To  a  sheik  or  pastoral  chief  like  Abraham,  the  possession  of  a  'well'  was 
exceedingly  precious ;  and  both  the  value  of  this  property,  and  his  natural  resent- 
ment at  the  injustice  committed,  would  dispose  Abraham  to  remonstrate  with  a 
prince  even  so  powerful  as  Abimelech,  against  the  violent  usurpation  of  which 
his  servants  were  guilty. 

CHAPTER  XXVII.    VERSES  22,  25,  28,  37. 

22  And  Jacob  went  near  unto  Isaac  his  father;  and  he  felt  him, 
and  said,  The  voice  is  Jacob's  voice,  but  the  hands  are  the  hands  of 


GENESIS,    XXVII.    22,    25,    28,    37.  15 

Esau 25  And  he  said,  Bring  //  near  to  me,  and  I  will 

eat  of  my  son's  venison,  that  my  soul  may  bless  thee.  And  he 
brought  //  near  to  him,  and  he  did  eat :  and  he  brought  him  wine, 

and  he  drank 2s  Therefore  God  give  thee  of  the  dew 

of  heaven,  and  the  fatness  of  the  earth,  and  plenty  of  corn  and  wine. 
.  .  .  .  37  And  Isaac  answered  and  said  unto  Esau,  Behold,  . 
with  corn  and  wine  have  I  sustained  him. 


V.  25.  PIE  BROUGHT  HIM  WINE,  AND  HE  DRANK]  The  Hebrew  is  yayin, 
the  Targumists  give  khamrah,  the  Lxx.  oinott,  and  the  V.  -uinnm.  Whether  the 
yayin  was  fermented  or  not  is  not  said ;  nor,  however  prepared,  would  the  inci- 
dent form  a  rule  of  conduct  to  us.  The  Targum  of  Jonathan  introduces  into  this 
part  of  the  narrative  a  legend  which  shows  that  the  Chaldee  khamar  was  appli- 
cable to  '  grape-juice '  in  the  unfermented  state.  The  passage  runs  thus  : — "  Neither 
had  he  (Jacob)  wine  with  him,  but  an  angel  had  prepared  and  brought  to  him  some 
of  the  wine  which  had  been  in  its  grapes  from  the  beginning  of  the  world ;  and  he 
gave  it  into  Jacob's  hand,  and  Jacob  carried  it  to  his  father,  who  drank  it."  Of 
such  wine  (yayin  or  khamar)  none  need  scruple  to  partake,  even  if  some  other  than 
an  angel  were  the  purveyor. 

V.  28.  CORN  AND  WINE]  The  'dew  of  heaven'  included  all  kinds  of  moisture 
necessary  to  the  '  fatness  of  the  earth  ' ;  and  this  '  fatness '  is  partially  defined  by  the 
concluding  clause,  "  and  (or  even)  plenty  of  corn  and  wine."  The  Hebrew  is  dahgan 
vZ-tirosh — not  corn  made  up  into  bread  nor  vine-fruit  made  into  wine — but  the 
actual  growth  of  the  field.  [On  TIROSH,  see  Prel.  Dis.]  It  is  sufficient  to  remark 
that  the  association  here,  and  in  many  other  passages,  of  tirosh  with  corn,  as  a  pro- 
duct of  the  soil,  proves  it  to  have  been  a  solid  substance,  and  not  a  liquid.  Nor  is 
this  conclusion  invalidated  in  the  least  by  the  fact  that  the  Targumists  translate  it 
by  khamar ;  that  the  Lxx.  version  \s  pleethos  si  ton  kai  oinon,  *  fullness  of  corn  and 
wine ' ;  that  the  V.  has  alnndantiani  fnitnenti  et  vitii,  *  abundance  of  corn  and 
wine ' ;  and  that  other  versions  treat  it  as  the  liquid  produce  of  the  vine.  After  pas- 
sages will  show,  however,  that  the  Lxx.,  Vulgate,  and  other  versions  give  render- 
ings of  tirosh  that  favor  our  argument,  while  the  case  of  the  Targumists  simply 
proves  that,  for  some  reason  unknown,  they  ignored  a  distinction  very  clearly  drawn 
in  the  only  authority,  the  Hebrew  original.  It  is  to  be  remarked,  indeed,  that  in 
almost  every  case  where  tirosh  occurs  in  the  Hebrew  and  Hebrew-Samaritan 
texts,  and  where  the  Targumists  render  it  by  khamar,  the  learned  compilers  of 
Bishop  Walton's  Polyglot  give  mnslitm  (new,  unfermented  wine)  as  the  equivalent ; 
as  likewise  do  all  the  Continental  versions  of  the  Bible — German,  Italian,  Spanish, 
French,  etc. 

V.  37-  WITH  CORN  AND  WINE  HAVE  I  SUSTAINED  HIM]  The  Hebrew  is — 
dahgan  ve-tirosh  semaktiv — "Corn  and  Tirosh  have  I  sustained  him  with."  The 
Lxx.  has — "with  corn  and  wine  I  have  supported  him" — situ  kai  oino  cstecrisa 
ait  ton.  The  V.  gives,  "  with  corn  and  wine  I  have  established  him  "—fnimento  et 
vino  stabilivi  enm. 


Ols.  It  is  God  who  bestows  the  'fatness  of  the  earth,'  that  man's  heart  may  be 
filled  'with  food  and  gladness ' ;  but  enlightened  piety  will  ever  draw  a  distinction 
between  the  Divine  gifts  and  the  misuses  to  which  they  are  put.  To  conclude  that 
the  two  are  identical,  or  that  the  first  sanctifies  the  second,  is  an  absurdity  too  gross 


1 6  GENESIS,    XL.    9—13,    21. 

to  deceive  any,  when  plainly  stated;  yet  the  most  ordinary  form  of  objection  to  the 
Temperance  Reform  is  based  on  this  very  absurdity ; — as,  for  example,  the  inference 
generally  advanced,  that  alcoholic  wine  and  beer  are  God's  good  gifts,  because  the 
fruit  and  grain  employed  (and  extensively  destroyed)  in  making  strong  drink  are 
Divine  gifts  !  To  honor  and  rightly  use  '  the  fatness  of  the  earth  '  is  to  consume  it 
with  as  little  alteration  for  the  worse  as  possible.  On  the  other  hand,  to  convert 
TIROSH  into  an  intoxicating  liquid  is  not  to  appropriate  the  fatness  of  the  vine  as 
conferred  by  God,  but  is  to  abuse  it  in  a  manner  that  cannot  be  too  soon  repented 
of  and  abandoned. 


CHAPTER  XXXV.    VERSE  14. 

And  Jacob  set  up  a  pillar  in  the  place  where  he  talked  with  him, 
even  a  pillar  of  stone;  and  he  poured  a  drink-offering  thereon,  and 
he  poured  oil  thereon. 


AND  HE  POURED  A  DRINK-OFFERING  THEREON]  Hebrew,  vay-yassak  aleihah 
nesck,  'And  he  poured  upon  it  a  pouring  '=that  which  was  poured.  What  liquid  it 
was  that  was  thus  poured  out  is  not  stated.  See  Note  on  Exod.  xxix.  40. 


CHAPTER  XL.    VERSES  9 — 13,  21. 

9  And  the  chief  butler  told  his  dream  to  Joseph,  and  said  to  him, 
In  my  dream,  behold,  a  vine  was  before  me;  ioAnd  in  the  vine 
were  three  branches;  and  it  was  as  though  it  budded,  and  her 
blossoms  shot  forth;  and  the  clusters  thereof  brought  forth  ripe 
grapes :  n  And  Pharaoh's  cup  was  in  my  hand :  and  I  took  the 
grapes,  and  pressed  them  into  Pharaoh's  cup,  and  I  gave  the  cup 
into  Pharaoh's  hand.  12  And  Joseph  said  unto  him,  This  is  the 
interpretation  of  it:  The  three  branches  are  three  days.  13 Yet 
within  three  days  shall  Pharaoh  lift  up  thine  head,  and  restore  thee 
unto  thy  place;  and  thou  shalt  deliver  Pharaoh's  cup  into  his  hand, 
after  the  former  manner  when  thou  wast  his  butler.  ...  21  And 
he  [Pharaoh]  restored  the  chief  butler  unto  his  butlership  again ;  and 
he  gave  the  cup  into  Pharaoh's  hand. 


V.  9.  THE  CHIEF  BUTLER]  The  Hebrew  is  sar  ham-mashqimt  *  chief  of  the 
cup-bearers.'  Mashqim  is  the  plural  of  mashqeh,  from  shah-qah  'to  drink,'  the 
Hiphil  conjugation  of  which  takes  the  sense  of  giving-to-drink,  as  in  the  case  of 
Lot's  daughters ;  so  that  the  mashqeh  was  one  who  gave  drink  to  another. 

A  VINE  WAS  BEFORE  ME]  This  is  the  first  place  in  which  the  term  '  vine '  occurs. 
The  Hebrew  is  gephen,  and  denotes  '  that  which  is  bent — a  twig ' ;  hence  '  a  plant 
that  has  twigs,' and  hence  'a  vine,' which  is  its  usual  signification  in  the  Old 
Testament.  The  Lxx.  has  ampdos,  the  Vulgate  vitent. 

V.  10.  AND  IT  WAS  AS  THOUGH  IT  BUDDED]  Bishop  Horsley  proposes  to  read, 
"And  it  was  upon  the  point  of  putting  forth  its  blossoms." 

AND  THE  CLUSTERS  THEREOF  BROUGHT  FORTH  RIPE  GRAPES]  'Clusters' 
is  the  translation  of  eshkeloth,  which  originally  signified  the  '  stalks '  of  the  vine. 
'  Ripe  grapes '  is  the  A.  V.  rendering  of  anahvim,  the  plural  of  anahv,  '  a  cluster, '  and 


\ 


GENESIS,    XL.    9 — 13,    21.  I/ 

usually  'a  cluster  of  grapes.'  The  connection  between  eshkol  (a  stalk)  and  anahv 
(a  cluster)  was  thus  very  close,  and  not  always  distinguished;  for  the  eshkol  would 
easily  come  to  signify  the  stalk  with  the  grape-clusters  attached.  '  Ripe '  is  an 
addition  of  our  translators,  but  is  partially  supported  by  Kalisch,  who  takes  eskeloth 
to  signify  'unripe  clusters';  and  viewing  bah-shal,  not  as  'to  bring  forth,'  but  'to 
cook'  or  'ripen,'  he  reads  the  clause  thus: — "Its  unripe  cluster  matured  into  ripe 
grapes."  The  description  is  concise  and  vivid.  As  the  chief  cup-bearer  slept  he 
saw  first  the  bare  form  of  a  vine,  then  the  vine  with  its  buds  just  sprouting,  next 
the  vine  in  full  flower,  and  finally  the  stalks  with  their  berries  ripened  into  purpled 
clusters. 

V.  ii.     PHARAOH'S  CUP]  The  Hebrew  of  'cup'  is  kos,  supposed  to  be  a  contrac- 
tion of  kones,  'a  receptacle,'  from  kah-nasy  'to  collect' 


This  narrative  suggests  several  interesting  questions : — 

I.  Was  the  -vine  cultivated  in  Egypt?  The  text  undoubtedly  implies  that  it  was> 
and  this  is  explicitly  affirmed  of  the  period  of  the  Exodus.  On  the  other  hand,  a 
passage  in  Herodotus  (book  ii.,  ch.  77)  states  that  the  Egyptians  "use  wine  pre- 
pared from  barley,  because  there  are  no  vines  in  their  country" — oino  d'ek 
kritheon  pepoieemenv  diachreeontai,  ou  gar  sphi  fist  en  tee  chvree  ampeloi.  Sir 
G.  Wilkinson  conjectures  that  Herodotus  may  refer  only  to  the  corn-growing 
districts,  which  were  not  well  adapted  to  the  growth  of  the  vine.  Whatever  may 
be  the  explanation,  and  however  credible  the  testimony  of  Herodotus  as  to  the  state 
of  things  in  his  own  age,  his  words  cannot  apply  to  Egyptian  agriculture  ten 
centuries  preceding  his  visit.  The  evidence  of  Scripture  as  to  the  cultivation  of 
the  vine  in  Egypt  has  been  corroborated  by  the  paintings  on  the  tombs  of  Thebes, 
some  of  which,  copied  by  Sir  G.  Wilkinson  ('Ancient  Egyptians,'  vol.  ii.,  pp.  141 
— 151),  strikingly  show  that  the  vine  was  extensively  and  scientifically  cultivated 
by  the  ancient  Egyptians.  Hellanicus  even  mentions  a  report  that  the  first  culti- 
vators of  the  vine  were  the  settlers  round  about  Plinthina,  an  Egyptian  city  on  the 
Mediterranean.  The  time  of  vintage  in  Egypt  was  toward  the  end  of  June  or 
commencement  of  July.  In  one  painting  boys  are  represented  guarding  the  ripened 
clusters  from  the  depredations  of  birds,  and  men  are  depicted  plucking  the  grapes 
and  carrying  them  away  in  wicker  baskets.  For  wine-making  the  Egyptians 
sometimes  used  bags  filled  with  grapes,  which  were  squeezed  by  the  turning  of 
two  poles  in  opposite  directions.  They  also  built  raised  platforms  where  men  trod 
the  clusters,  whose  juice  flowed  into  a  lower  receptacle,  and  thence  into  vessels 
ready  to  receive  it.  Athenoeus,  who  died  A.D.  198,  describes,  in  his  'Deipnoso- 
phistai,'  various  kinds  of  Egyptian  wine,  one  of  which — the  Mareotic — he  says, 
'does  not  affect  the  head' — kephalees  ouk  kathiknonmenos.  Of  the  Taeniotic,  he 
states  that  "it  has  such  a  degree  of  richness  [liparon ;  literally,  'fatness'],  that 
when  mixed  with  water  it  seems  gradually  to  be  diluted,  much  in  the  same  way  as 
Attic  honey  well  mixed."  Of  another  species  he  remarks,  that  it  is  so  thin  and 
digestible  that  "it  can  be  given  without  harm  to  those  suffering  from  fever" — bs 
tots  puretmousi  didomenos  mee  bleptein.  The  sober  would  select  such  wines  as 
these,  while  the  dissolute  would  seek  after  strongly  fermented  or  drugged  wines, 
and  failing  them,  would  drink  to  satiety  of  the  less  intoxicating  sorts.  The  wall 
pictures  prove  that  both  men  and  women  drank  at  feasts  to  intoxication,  and  some 
of  the  artists  seem  to  have  taken  a  sarcastic  pleasure  in  holding  up  the  intem- 
perance of  their  contemporaries  to  ridicule.  At  a  later  period,  and  possibly  in  the 
earlier  ages  also,  palm  wine  and  beer  were  extensively  drunk,  the  native  name  of 


18  GENESIS,    XL.    9 — 13,    21. 

the  beer  appearing  in  the  Greek  writers  as  zythus,  but  known  also  as  'barley 
wine ' — oinos  krithinos.  Caution,  however,  is  called  for  in  pronouncing  upon  the 
nature  of  ancient  liquors  and  the  manners  of  the  people.  The  pictured  excesses 
may  have  been  occasional,  with  long  intervals  of  abstinence;  and  concerning  the 
articles  used,  the  words  of  Sir  G.  Wilkinson  are  entitled  to  much  weight: — "Con- 
sidering how  persistent  the  custom  was  among  the  ancients  of  altering  the  qualities 
of  wines  by  drugs  and  diverse  processes,  we  may  readily  conceive  the  possibility 
of  the  effects  ascribed  to  them,  and  thus  it  happened  that  opposite  properties  were 
frequently  attributed  to  the  same  kinds." — ('  Anc.  Egypt.'  ii.  pp.  162-3.) 

2.  Plow  far  is  the  chief  butler's  dream  to  be  understood  as  illustrative  of  actual 
usage  ?  Josephus's  version  of  the  butler's  speech  is  as  follows : — "  He  said  .  .  . 
that  by  the  king's  permission  he  pressed  the  grapes  into  a  goblet,  and  having 
strained  the  sweet-wine,  he  gave  it  to  the  king  to  drink,  and  that  he  received  it 
graciously" — elege  .  .  .  toutotis  autos  apothlibein  eis  phialeen  hupechontos  ton 
basileos,  diatheesas  te  to  GLEUKOS  dounai  to  basileipiein,  kakainon  dexasthai  kecharis- 
menOs.  Josephus  here  uses  gleukos  to  designate  the  expressed  juice  of  grapes 
before  fermentation  could  possibly  commence.  Whether  the  dream  of  the  chief 
cup-bearer  represented  his  practice  at  court  is  doubted.  The  writer  of  the  article 
< Joseph,'  in  Smith's  'Dictionary  of  the  Bible'  (Yen.  Arch.  Lord  Harvey,  M.A.), 
denies  that  any  inference  can  be  drawn  from  the  dream  as  to  the  kind  of  wine 
supplied  to  the  kings  of  Egypt  at  this  period,  and  he  points  out  that  all  the  events 
(the  growth  of  the  vine,  etc.)  are  described  as  transpiring  with  unnatural  rapidity; 
but  it  may  be  rejoined,  that  as  the  events  were  in  themselves  natural,  the  proper 
conclusion  is,  that  it  was  the  custom  of  the  chief  cup-bearer  to  prepare  the  king's 
wine  by  pressing  the  juice  of  grapes  into  a  receiver,  and  offering  it — not  perhaps 
instantly,  but  after  straining  it,  while  it  was  yet  fresh  and  free  from  fermentation — 
to  the  royal  hands.  That  the  style  of  the  narration  is  calculated  to  convey  this 
impression  can  hardly  be  denied  by  any  candid  mind.  Matthew  Henry,  the  prince 
of  practical  commentators,  observes,  "Probably  it  had  been  usual  with  them  to 
press  the  full  ripe  grapes  immediately  into  Pharaoh's  cup,  the  simplicity  of  that 
age  not  being  acquainted  with  the  modern  art  of  making  the  wine  fine."  Bishop 
Lowth  (on  Isa.  v.  2)  observes,  "See  Gen.  xl.  II,  by  which  it  should  seem  that 
they  (the  Egyptians)  drank  only  the  fresh  juice  pressed  from  the  grape,  which  was 
called  oinos  ampelinos, — Herodotus,  ii.  37."  But  in  the  opinion  of  some  critics  the 
phrase  oinos  ampelinos,  'wine  of  the  vineyard,'  is  used  simply  to  distinguish,  not 
one  kind  of  grape-juice  from  another,  but  grape  wine  from  palm  wine,  barley  wine 
(beer),  etc.  Sir  G.  Wilkinson,  however,  has  obviously  an  eye  to  vineyard  wine 
freshly  made,  when  he  speaks  of  it  as  one  of  the  offerings  to  the  gods  of  Egypt, 
and  as  "one  of  the  most  delicious  beverages  of  a  hot  climate,  and  one  which  is 
commonly  used  in  Spain  and  other  countries  at  the  present  day." — ('Anc.  Egypt,' 
v.  p.  366.)  As  to  palm  wine,  he  remarks,  "The  modern  name  of  it  in  Egypt  is 
lowbgeh.  In  flavor  it  resembles  a  very  new  light  wine,  and  may  be  drunk  in  great 
quantity  when  taken  from  the  tree,*  but  as  soon  as  fermentation  has  commenced 
its  intoxicating  qualities  have  a  powerful  and  speedy  effect." — (Ibid.,  iii.  p.  375-) 
Dr  Adam  Clarke,  in  his  note,  is  very  decided:  "From  this  we  find  that  wine 
.anciently  was  the  mere  expressed  juice  of  the  grape,  without  fermentation.  The 

*This  recalls  the  lines  in  Thomson's  '  Seasons  '  (Summer),— 

"  Or  stretched  amid  these  orchards  of  the  sun, 
Give  me  to  drain  the  coco's  milky  bowl, 
And  from  the  palm  to  draw  \\sjreshening  -wine, 
More  bounteous  far  than  all  the  frantic  juice 
That  Bacchus  pours." 


GENESIS,    XL.    9 — 13,    21.  19 

saky,  or  cup-bearer,  took  the  bunch,  pressed  the  juice  into  the  cup,  and  instantly 
delivered  it  into  the  hands  of  his  master.  This  was  anciently  the  yayin  of  the 
Hebrews,  the  oinos  of  the  Greeks,  and  the  nmstiim  of  the  ancient  Latins."  In 
his  tract  on  the  Sacrament  he  says  vinttm  in  place  of  mustum. 

3.  Were  the  ancient  kings  of  Egypt  permitted  to  drink  wine?  and  if 'so,  of 
what  sort?  Herodotus  (B.C.  480),  who  traveled  in  Egypt,  states  that  the  kings, 
like  the  priestly  class  of  which  they  were  members,  had  a  portion  of  wine  allotted 
to  them — a  portion  not  large  enough,  indeed,  to  satisfy  them  all.  To  the  same 
effect,  Hecatceus  (B.C.  549)  and  Diodorus  Siculus  (B.C.  50) — whose  history  is  in 
the  main  a  compilation  from  more  ancient  works — state  that  king  Bocchoris,  who 
reigned  B.C.  766,  enacted  "that  the  kings  should  take  as  much  wine  as  would 
refresh  but  not  inebriate."  On  the  contrary,  Eudoxus,  a  learned  Greek  who  had 
visited  Egypt,  and  who  died  B.C.  340,  is  cited  by  Plutarch  as  affirming,  on  the 
authority  of  the  priests,  that  until  the  reign  of  Psammetichus  (B.C.  640)  the  kings 
drank  no  wine.  The  priests  may  have  meant  that  the  ancient  kings  were  forbidden 
to  use  wine  of  an  intoxicating  quality.  Sir  Gardner  Wilkinson,  who  enters  into  this 
question  in  his  'Manners  and  Customs  of  the  Ancient  Egyptians,'  and  in  his 
Notes  to  '  Rawlinson's  Herodotus,'  refers  to  this  narrative  in  Genesis  as  evidence 
that  "as  early  as  the  time  of  Joseph  the  Egyptian  kings  drank  wine;  "  but  a  per- 
mission to  use  wine  prepared  according  to  the  dream  might  well  have  co-existed 
with  a  prohibition  to  use  such  sorts  as,  according  to  Rosenmiiller,  contained  aliquid 
pestiferum — '  something  pestiferous.' 

Dr  Kalisch,  in  his  '  Historical  and  Critical  Commentary  on  the  Old  Testament,' 
after  referring  to  the  conjecture  that  the  chief  butler  assumes  the  wine  to  have 
passed  through  the  fermenting  process,  significantly  adds,  "  But  it  is  as  probable  that 
some  temperate  persons  (as  it  was  later  ordained  in  the  Koran)*  abstained  from  fer- 
mented wine  on  account  of  its  more  intoxicating  power,  and  that  at  some  period 
the  priests,  who  regulated  the  king's  table  as  they  controlled  all  his  public  and 
private  affairs,  prohibited  to  him  the  fermented  juice  of  the  grape."  The  suggestion 
is  not  without  force  that  the  injunction  in  Prov.  xxxi.  4,  5,  "  It  is  not  for  kings  to 
drink  wine,  nor  for  princes  strong  drink,"  was  a  recognition  of  'the  wisdom  of 
Egypt,'  and  of  the  Egyptian  kings.  The  king  was  the  head  of  the  priesthood ;  and 
as  regards  the  priests  and  their  temple  rites,  it  seems,  from  Herodotus,  that  in  his 
day  they  were  allowed  "  portions  of  wine,  and  that  wine  was  offered  in  the  temples, 
and  poured  upon  the  altars."  The  sepulchral  paintings  confirm  the  latter  statement ; 
but  Plutarch,  in  his  '  Treatise  on  Osiris  and  Isis '  (sec.  6),  furnishes  an  interesting 
statement,  which  we  quote  entire: — "As  to  wine,  they  who  wait  upon  the  gods  in 
the  City  of  the  Sun  [the  'On'  of  Genesis,  where  Joseph's  father-in-law  was  a 
priest,  and  the  '  Heliopolis'  of  the  Greeks]  carry  absolutely  none  into  the  temple, 
as  something  not  seemly  to  drink  in  daytime,  the  lord  and  king  looking  on ;  but 
the  other  priests  use  wine — a  little,  indeed — and  they  have  many  sacred  solemnities 
free  from  wine  (aoinous  hagneias\  when  they  spend  the  time  in  philosophizing,  and 
in  acquiring  and  imparting  instruction  on  divine  things.  Even  the  kings  themselves, 
being  of  the  order  of  priests,  have  their  wine  given  to  them  according  to  a  certain 
measure  as  prescribed  in  the  sacred  books,  as  Hecataeus  informs  us.  They  began 
to  drink  (wine)  from  the  time  of  Psammetichus,  previous  to  which  they  drank  no 

*  The  law  of  the  Koran  was  undoubtedly  borrowed  by  Mohammed  from  a  pre-existing  and  tradi- 
tional morale  and  regimen.  This  idea  of  the  possibility  of  the  priests  having  been  more  strict  at 
one  period  than  another  is  illustrated  by  the  fact  that  many  of  the  ancient  monastic  institutions  of 
Britain  were  founded  (as  their  charters  evince)  on  abstinence  principles,  from  which,  age  by  age, 
they  departed, — first  through  the  hospital  and  medicinal  use  of  wine,  untij  '  good  cheer '  and  inebri- 
ation became  the  rule.  Hence  an  argument  founded  on  the  assumed  uniformity  of  practice  in  dif- 
ferent ages  must  be  viewed  with  suspicion. 


20  GENESIS,   XLIII.    II. 

wine  at  all  (proteron  d'ouk  epinon  oinon};  and  if  they  made  use  of  it  in  their  liba- 
tions to  the  gods,  it  was  not  because  they  looked  upon  it  as  in  its  own  nature 
acceptable,  but  as  the  blood  of  those  enemies  who  formerly  fought  against  them, 
which,  being  mixed  with  the  earth,  produced  the  vine ;  and  hence  they  think  that 
drinking  wine  in  quantities  (to  methueiri)  makes  men  silly  and  mad  (ekphronas  kai 
parapleegous},  being  filled  with  the  blood  of  their  own  ancestors.  These  things  are 
related  by  Eudoxus  in  the  second  book  of  the  Tour,  as  he  had  them  from  the  priests 
themselves."  The  acknowledged  fact  that  the  use  of  wine  was  strictly  forbidden  to 
priests  during  their  more  solemn  purifications,  is  of  no  small  significance  when 
compared  with  the  similar  interdict  laid  on  the  Jewish  priests  (Lev.  x.  9). 

In  the  Cambridge  Essays  (1858)  there  is  a  curious  paper  by  Mr  C.  W.  Good- 
win, the  Egyptologist,  who  furnishes  translations  of  some  writings  of  a  supposed 
very  high  antiquity.  Several  are  believed  to  be  as  old  as  the  time  of  Moses,  and 
in  one  of  them,  Amen-em-an,  a  steward  of  the  royal  house,  writes  to  Pentaour,  a 
poet,  in  the  language  of  reproof.  Among  other  things  he  says,  "  If  beer  (kek — 
which  may  signify  palm  wine,  Mr  Goodwin  remarks)  gets  into  a  man  it  overcomes 
the  mind.  Thou  art  like  an  oar  started  from  its  place,  which  is  unmanageable 
every  way.  Thou  art  like  a  shrine  without  its  god ;  like  a  house  without  its  pro- 
visions, whose  walls  are  found  shaky.  If  thou  wieldest  the  rod  of  office  (?),  men 
run  away  from  thee.  Thou  knowest  that  wine  is  an  abomination.  Thou  hast 
taken  an  oath  (pledge?)  concerning  strong  drink,  that  thou  wouldst  not  put  it  into 
thee.  Hast  thou  forgotten  thy  resolution? " 


CHAPTER  XLIII.    VERSE  u. 

And  their  father  Israel  said  unto  them,  If  it  must  be  so  now,  do 
this;  take  of  the  best  fruits  in  the  land  in  your  vessels,  and  carry 
down  the  man  a  present,  a  little  balm,  and  a  little  honey,  spices,  and 
myrrh,  nuts,  and  almonds. 


AND  A  LITTLE  HONEY]  Hebrew,  u-meat  devash,  'and  a  little  of  honey.' 
The  Lxx.  reads  (v.  10),  kai  tou  melitos,  'and  (a  gift)  of  honey.'     The  V.  has  et 
mellis,  'and  (a  little)  of  honey.' 

It  is  the  opinion  of  not  a  few  scholars  that  the  Hebrew  dtvash  or  dZbash  was 
commonly  if  not  exclusively  used  to  represent  the  luscious  substance  formed  by 
boiling  down  grape-juice  to  a  jelly-like  state.  The  note  of  Dr  Adam  Clarke  upon 
this  text  is  as  follows : — "  Most  translate  '  honey,'  others  '  date-juice ';  but  neither  of 
these  can  be  meant,  as  Egypt  abounds  in  the  best  honey,  and  is  rich  in  palm  dates. 
The  opinion  of  Shaw  [Dr  T.  Shaw,  F.R.S.,  the  eminent  traveler]  is  most  proba- 
ble, that  the  Hebrew  debash  means  a  juice  of  the  consistency  of  honey,  prepared 
from  dried  grapes,  and  called  by  the  Arabs  dibs,  the  same  name.  This,  in  our 
day,  is  produced  only  in  a  tract  of  land  about  Hebron,  and  yearly  sent  to  Egypt  to 
the  amount  of  three  hundred  camel-loads.  Kaempfer  describes  a  similar  juice.  A 
great  part  of  the  grapes  is  reduced  by  boiling  to  a  syrup,  which  upon  the  tables  of 
the  poor  supplies  the  place  of  butter,  and,  with  abstemious  persons,  of  wine,  being 
mixed  with  water."  Gesenius,  in  his  lexicon,  derives  debash  from  a  supposed  verb 
dabash — Greek  depso,  'to  work  up  a  mass';  hence  debash,  "so  called  as  being 
soft  like  a  kneaded  mass ;  "  and  having  referred  to  several  passages  where  he  con- 
siders 'the  honey  of  bees'  is  intended,  he  observes,  "(2)  Honey  of  grapes,  *'.  e. 
must  or  new  wine  boiled  down  to  a  third  or  half  (Greek  hepseema  ;  Latin,  sapat 


GENESIS,    XLIX.    II,    12.  21 

defrutum  ;  Italian,  musto  cottd),  which  is  now  commonty  carried  into  Egypt  out  of 
Palestine,  especially  out  of  the  district  of  Hebron  (compare  Russel's  'Natural  His- 
tory of  Aleppo,'  p.  20) — Gen.  xliii.  ii;  Ezek.  xxvii.  17." 


CHAPTER  XLIII.    VERSE  34. 
And  they  [the  brethren]  drank  and  were  merry  with  him  [Joseph]. 


The  Hebrew  runs,  vay-yishtu  vay-yishkeru  immo,  "And  they  drank  and  were 
well-filled  with  him."  Yishkeru  is  from  shah-kar,  'to  drink  to  the  fill,'  of  sAa6ar, 
'sweet  drink,'  extracted  from  the  palm,  etc. ;  though  shakarwas  sometimes  used  of 
any  sweet  or  pleasant  drink,  such  as  the  juice  of  ripe  grapes.  Where  the  'sweet 
drink'  had  been  allowed  to  stand  for  a  time  and  become  fermented,  copious 
draughts  would  intoxicate ;  but  intoxication  cannot  logically  be  inferred  unless  the 
circumstances  (as  in  the  case  of  Noah)  indicate  such  a  condition.  The  Hebrew 
term  rah-vah  also  signifies  'to  drink  largely,'  'to  be  filled  with  drink,'  but  it  has 
no  allusion  to  the  '  sweetness '  of  the  draught.  The  Samaritan  version  gives,  '  And 
they  were  heavy.'  The  Targums  have  v'rawi,  which,  like  shah-kar,  might  include 
repletion  or  inebriation;  and  Jonathan,  in  his  Targum,  adds  by  way  of  excuse  or 
explanation,  the  curious  declaration,  "Because,  from  the  day  in  which  they  were 
separated,  they  had  not  drunk  wine  (khamrah),  neither  he  nor  they,  until  that  day." 
The  Lxx.  reads,  "Now  they  drank  and  were  well-filled  with  him" — epion  de,  kai 
tmethustheesan  me?  autou ;  though  methuo,  like  shah-kar,  may  be  applied  to  both 
an  innocent  and  an  evil  drinking.  The  Vulgate  seems  to  adopt  the  more  damaging 
alternative,  'And  they  drank  and  were  inebriated  with  him' — biberuntque  et  ine- 
bnati  sunt  cum  eo, — unless  inebriari  is  employed  to  express  simple  'repletion.' 
The  English  version,  'were  merry,'  is  evidently  designed  to  prevent  the  shock  that 
would  be  given  to  the  devout  reader  by  a  statement  implicating  Joseph  in  an  act  of 
excess  and  intemperance.  Professor  Stuart,  of  Andover,  considers  that  what  the 
patriarchs  drank  was  "not  a  fermented  liquor,  but  the  simple  juice  of  the  grape 
(such  as  is  described  Gen.  xl.  n)";  and  he  adds,  "That  Joseph  and  his  brethren 
'were  merry,'  then,  was  not  because  they  were  intoxicated;  and  even  if  this  were 
the  case,  as  their  example  is  not  spoken  of  with  any  approbation,  we  could  not 
deduce  from  it  the  conclusion  that  it  is  commended  to  our  imitation."  In  truth, 
however,  there  is  no  good  reason  for  concluding  that  such  a  sin  was  committed  by 
them,  or  that  it  was  approved  and  promoted  by  the  pious  Joseph. 


CHAPTER  XLIX.    VERSES  n,  12. 

ii  Binding  his  foal  unto  the  vine,  and  his  ass's  colt  unto  the  choice 
vine;  he  washed  his  garments  in  wine,  and  his  clothes  in  the  blood 
of  grapes,  i*  His  eyes  shall  be  red  with  wine,  and  his  teeth  white 
with  milk. 


The  Hebrew-Samaritan  text  reads  as  follows: — "His  citizens  being  bound  to  a 
vine,  and  the  sons  of  his  strength  to  a  vine-branch,  he  washed  his  vestment  in  wine, 
and  his  garment  in  the  blood  of  grapes.  He  made  him  glad  as  to  his  eyes  from 
wine,  and  white  as  to  his  teeth  from  milk."  With  this  the  Samaritan  version 
coincides.  The  Lxx.  Vatican  Codex  runs,  "Binding  to  a  vine  his  foal,  and  to  the 
helix  [or  vine-shoot]  the  foal  of  his  ass,  he  shall  wash  in  wine  his  robe,  and  in  the 


22  GENESIS,    XLIX.    II,    12. 

blood  of  grapes  his  garment.  Cheering  are  his  eyes  above  wine,  and  white  are  his 
teeth  [more]  than  milk" — Desmeuonpros ampelon  tonpolon  autou,  kai  tee heliki ton 
polon  tees  onou  autou,  plunei  en  oino  teen  stoleen  autou,  kai  en  haimati  staphulces 
teen  pcriboleen  autou.  Charopoioi  oi  ophthalmoi  autou  huper  oinon,  kai  leukoi  oi 
odontes  autou  ee  gala. 

The  Vulgate  renders,  "Binding  to  a  vine  his  foal,  and  to  a  vine-branch,  oh!  my 
son,  his  ass,  he  shall  wash  in  wine  his  robe,  and  in  the  blood  of  grapes  his  cloak. 
More  beautiful  are  his  eyes  than  wine,  and  whiter  are  his  teeth  than  milk" — 
Ligans  ad  vineam  pullum  suum,  et  ad  vitem,  6  fili  mi,  asinam  suam,  lavabit  in 
vino  stolam  suam  et  in  sanguine  uva  pallium  suum.  Pulchriores  sunt  oculi  ejus 
vino,  et  denies  ejiis  lacte  candidiores. 

The  Syriac  gives,  "He  will  bind  his  colt  to  a  vine,  and  the  foal  of  his  ass  to  a 
vine-branch.  He  will  cleanse  his  vestment  in  wine,  and  his  garment  in  the  blood 
of  grapes.  His  eyes  are  of  a  darker  red  than  wine,  and  whiter  are  his  teeth  than 
milk."  So  in  substance  read  the  Arabic  and  Persian  versions.  The  Targums, 
subsequently  quoted,  are  too  periphrastic  to  be  cited  here  as  translations. 

V.  ii.  THE  CHOICE  VINE]  The  Hebrew  is  la-soraqah — the  feminine  form 
of  sorfy,  'a  shoot*  or  'tendril,'  or  'a  collection  of  branches,'  from  soraq,  'to 
interweave.'  Bishop  Patrick  understands  a  reference  to  the  vine  of  the  valley  of 
Sorek,  adjoining  Eshcol;  and  Bishop  Lowth  (Isa.  v.  2),  regarding  'Sorek'  as  a 
proper  name,  proposes  to  read  'to  his  own  Sorek.'  The  Sorek  vine  might  pos- 
sibly retain  that  name  when  transplanted.  One  conjecture  identifies  it  with  a 
species  known  in  Morocco  as  the  serki,  which  yields  a  small  but  very  sweet  grape, 
highly  prized.  In  Fuerst's  Hebrew  and  Chaldee  Concordance,  SORAQ  is  defined  to 
be  a  vine  laden  with  grapes  '  filled  with  a  red  and  superior  wine ' — vino,  rubro  ac 
prastanti  impletis.  As  to  Sorek,  comp.  Judg.  xvi.  4;  Isa.  v.  2;  xvi.  8;  Jer.  ii.  21. 

HE    WASHED    HIS    GARMENTS    IN   WINE,    AND    HIS    CLOTHES    IN    THE   BLOOD    OF 

GRAPES]  This  is  a  striking  example  of  the  parallelism  which  formed  one  of  the 
features  and  beauties  of  Hebrew  poetry — the  two  clauses  differing  in  language  but 
corresponding  in  sense — 'garments'  answering  to  'clothes,'  and  'wine'  (yayin) 
to  'the  blood  of  grapes'  (dam  anahvim).  'Blood'  is  a  poetical  name  for  'juice,' 
and  is  evidence  of  the  ancient  signification  of  yayin  as  'the  juice  of  the  grape,' 
prior  to  fermentation.  This  juice,  squeezed  out,  is  yayin,  and  hence  the  juice  in 
the  grape,  and  even  the  grape  itself,  might,  by  a  natural  figure,  bear  the  same 
name.  [Compare  Anacreon's  poetical  reference  to  oinos  as  'confined  in  fruit  upon 
the  branches ' — -pepedeemenon  oporais  epi  kleematon  (Ode  49),  and  the  description 
of  the  vintage-treaders  'letting  loose  the  vine' — luontes  oinon.~\  Whether  dam 
anahvim  (blood  of  grapes)  involves  a  reference  to  the  color  of  blood  is  uncertain. 
If  it  does,  and  if  soraq  yielded  a  red  juice,  the  allusion  to  that  kind  of  vine  heightens 
the  poetical  force  of  the  passage.  Grapes,  purple  as  well  as  white,  generally  yield 
a  colorless  juice;  but  the  skins  of  the  purple  sort  dye  the  juice  when  trodden  in 
the  vat;  and  in  this  way,  if  in  no  other,  the  similitude  would  be  sustained.  [But 
as  to  'blood  of  grapes,'  see  note  on  Isa.  Ixiii.  2,  3.] 

V.  12.  His  EYES  SHALL  BE  RED  WITH  WINE]  This  short  clause  has  given  rise 
to  much  diversity  of  interpretation ;  and  it  will  be  necessary,  for  proper  considera- 
tion, to  divide  it  into  parts  : — 

I.  'His  eyes  shall  be  red.'  The  Hebrew  is  khaklili  ainaim,  'red  (as  to  his) 
eyes.'  But  what  is  the  meaning  of  khaklili?  The  Targums  use  it  descriptively  of 
the  appearance  of  wine.  The  Lxx.  (Codices  A  and  B)  has  charopoioi,  '  cheering » 
or  'gladdening';  but  Origen,  in  his  'Hexapla,'  notices  that  copies  of  that  version 
were  extant  in  his  day  (third  century)  with  other  meanings,  viz.,  katharoi,  'pure'; 


GENESIS,    XLIX.    II,    12.  23 

thermal,  'glowing';  diapuroi,  'flaming';  and phoberoi,  'terrible.'  Aquila's  version 
gives  katakoroi,  'satiated,'  i.  e.  with  color  =  'deep-colored.'  In  the  parallel  pas- 
sage (Prov.  xxiii.  29)  the  Lxx.  rendering  of  khakliloth  is  pelidnoi,  'dark  blue.' 
Symmachus  there  reads  charopoi,  'gladsome';  and  Aquila,  katharoi,  'pure';  unless 
(which  is  not  impossible)  the  transcriber  substituted  for  an  unusual  word,  such  as 
katakori,  one  which  he  thought  analogous  and  better  understood.  The  Vulgate 
has  pulchriares,  'more  beautiful.'  Gesenius  has  an  elaborate  but  undecided  note 
upon  the  word,  which  he  inclines  to  render  'being  dim,'  without,  however,  rejecting 
the  idea  of  something  bright  and  flashing.  One  scholar  finds  in  it  the  origin  of 
al-cahal,  the  powder  used  by  Eastern  women  to  darken  their  eyebrows  and  deepen 
their  beauty,  this  name  of  « alcana!'  being  supposed  to  be  the  same  which  the 
Arabian  alchemists  gave  to  the  spirit  they  distilled  from  wine,  the  'alcohol'  of 
modern  science.  To  the  same  root  are  traced  the  Greek  achluo,  'to  darken,'  and 
achlus,  'darkness.'  Professor  Lee  prefers  'refreshed.'  Unless  some  color  is 
indicated  no  parallelism  with  the  'white'  of  the  next  clause  is  presented;  it  is  also 
clear  that  the  color  has  some  relation  to  'wine';  but  to  determine  this  relation 
requires  an  examination  of  the  last  two  words. 

2.  'With  wine' — Hebrew,  miy-yayin.  The  Hebrew  min  is  a  preposition,  with 
*  very  comprehensive  range  of  use.  Radically  it  implies  separation,  as  in  the  text 
before  explained,  '  Noah  drank  of  the  wine ' — min  hay-yayin  ;  i.  e.  he  drank  some 
of  the  yayin,  which,  by  the  act  of  drinking,  was  separated  from  the  rest.  Thus 
arises  the  sense  of  'out  of,'  'from,'  and  causatively,  'by  means  of.'  This  is  the 
sense  assigned  to  min  in  this  passage  by  the  English  translators,  who  consider  that 
the  "eyes  of  Judah  were  to  be  red  with  wine,"  i.e.  by  means  of  wine.  In  the 
Targums  on  this  passage,  as  will  be  seen  below,  min  is  several  times  employed 
with  this  signification.  On  the  other  hand,  min  may  be  used  as  a  term  of  com- 
parison, in  the  sense  of  'out  of,'  'beyond,'  'more  than';  and  so  construed  the 
clause  would  read,  "His  eyes  are  red  (or  bright)  above  wine,"  *.  e.  are  of  deeper 
color  and  glow.  It  is  curious  to  mark  that  Codex  A,  Lxx.,  reads,  apo  oinoit,  *  from 
wine,'  which  partakes  of  the  ambiguity  of  the  Hebrew  min  ;  while  Codex  B  (quoted 
above)  has  huper  oinon,  'above  wine,'  and  versions  generally  exhibit  this  reading. 
The  renderings  of  Aquila,  Theodotion,  and  Symmachus  are  lost.  The  external 
evidence,  so  far  as  it  has  come  down  to  us  in  ancient  translations,  is  rather  in  favor 
of  giving  a  comparative  power  to  min,  "red  [or  dark]  above  wine,  white  above 
milk;"  but  the  internal  evidence  preponderates  in  favor  of  the  causative  sense, 
"red  [dark]  with  wine,  white  with  milk."  The  nth  verse  predicts  an  abundance 
of  grape-juice,  in  which  (speaking  figuratively)  the  children  of  Judah  should  wash 
their  clothes,  and  we  are  naturally  prepared  for  an  allusion  in  the  I2th  verse  to 
some  effect  of  that  abundance,  such  as  is  indicated  by  the  words,  "  His  eyes  shall 
be  red  with  wine."  The  other  rendering  introduces  a  contrast  not  in  harmony 
with  the  context,  and  which  raises  the  question,  Why  should  his  eyes  be  described 
as  redder  (or  darker)  than  wine,  and  his  teeth  as  whiter  than  milk?  It  may  be 
answered,  indeed,  that  joy  from  the  profusion  of  Divine  mercies  would  cause  the 
eyes  to  sparkle;  but  this  answer  eliminates  from  khaklili  the  idea  of  color  (for  the 
eye  is  neither  red  nor  dark  because  it  sparkles),  and  it  fails  to  explain  why  the 
teeth  are  said  to  be  whiter  than  milk.  Accepting,  then,  the  English  version  as 
correctly  rendering  ;;///*  by  'with,'  we  have  to  inquire,  What  is  intended  by  this 
redness  or  darkness  of  eyes  from  an  abundance  of  yayin?  Some  critics  have 
sanctioned  the  interpretation  which  connects  this  prophecy  with  the  inflammatory 
redness  or  darkness  of  eye  produced  by  excessive  drinking;  'red,'  as  indicating  the 
fierce  flashing  glances  excited  by  alcoholic  wine,  or  'dark,'  as  denoting  the  dull, 


24  GENESIS,   XLIX.    II,    12. 

lack-lustre  expression  of  the  inebriate's  eye.  It  is  true  that  'redness  of  eyes'  is 
one  feature  in  Solomon's  portraiture  of  the  drunkard;  but  this  fact  illustrates  the 
proposition  that  '  the  letter, '  even  of  Scripture,  may  kill,  if  the  spirit  be  overlooked. 
Piety  revolts  at  the  suggestion  that  Jacob  promised  as  a  blessing  that  which 
Solomon  portrays  as  a  curse.  Professor  Lee  justly  denounces  this  immoral  exegesis ; 
but  when  he  substitutes  for  it  the  brightness  of  the  eye  '  refreshed '  by  moderate 
draughts  of  wine,  he  lays  himself  open  to  a  triad  of  objections:  First,  that  he 
excludes  from  khaklili  the  idea  of  color ;  secondly,  that  he  makes  this  khaklili  to 
depend  on  a  limitation  of  wine,  and  not,  as  the  passage  itself  implies,  on  its  profusion; 
and  thirdly,  that  the  '  refreshing '  effect  he  associates  with  the  moderate  use  of  wine 
is,  physiologically,  different  in  degree  only  from  that  which  he  condemns.  When 
the  eyes  are  lighted  up  with  wine,  can  the  brain  be  said  to  be  perfectly  sober?  Has 
not  the  drinker  then  reached  a  stage  of  vinosity  when  he  may  regard  himself  as 
*  elevated,'  but  when  calmer  observers  must  look  upon  him  as  perceptibly  lowered 
in  his  rational  and  moral  standing? 

These  expositions  may  all  be  considered  faulty,  as  based  on  the  assumption  that 
the  phrase  '  red  as  to  his  eyes '  has  regard  to  an  appearance  of  the  organ  of  vision 
itself;  whereas  nothing  more  may  be  intended  than  a  dark  red  or  deep-colored 
appearance  round  about  the  eyes,  such  as  would  be  produced  by  contact  with  '  the 
blood  of  the  grape.'  Those  who  washed  their  very  clothes  in  the  flowing  juice 
might  be  appropriately  described  as  carrying  the  marks  of  it  on  their  faces ;  or  if 
allusion  is  made  to  the  crowded  wine-press  and  the  'crushing  swains,'  what  is  more 
natural  than  to  suppose  the  juice  dashing  and  coloring  with  its  spray  the  eyes  of 
the  gleeful  treaders?  The  same  usus  loquendi  is  seen  in  2  Kings  ix.  30,  'And  she 
[Jezebel]  painted  her  face' — vattasem  bap-puk  aini/ia;  literally,  'And  she  put  into 
painting  [or  pigment]  her  eyes.'  So  Ezek.  xxiii.  40,  'Thou  paintedst  thy  eyes' — 
kakhalt  ainaik.  Pliny  says  of  the  Roman  ladies,  that  they  were  given  to  self- 
decoration,  'that  their  eyes  must  be  painted'  (or  dyed) — ut  tinguantur  oculi 
quoque.  In  these  and  other  instances  the  reference  is  not  to  the  organ  of  sight 
itself,  but  to  the  eyelid,  eyebrow,  or  other  parts  of  the  face.  The  English  idiom 
furnishes  parallel  examples.  In  the  familiar  phrase,  'eyes  red  with  weeping,'  it  is 
the  border  of  the  eyes,  the  cheek  contiguous,  which  is  meant;  and  in  the  'blackened 
eye'  some  adjacent  part.  We  conclude  that  khaklili  indicates  the  color  of  the 
expressed  juice  of  the  grape,  which  (unless  the  juice  were  itself  red)  would  take 
a  purple  hue  from  the  coloring  matter  of  the  skin ;  and  this  purple,  being  a  rich 
deep  color,  forms  the  best  possible  contrast  to  the  whiteness  of  milk.  The  I2th 
verse  may,  therefore,  be  rendered,  "Empurpled  are  his  eyes  with  grape-juice,  and 
white  are  his  teeth  with  milk."  Schumann  explains  the  last  clause,  "as  if  milk 
distilled  from  his  teeth."  The  description  is  redolent  of  the  field  and  the  fold,  at 
once  poetical  and  prefigurative,  but  yielding  no  approval,  direct  or  indirect,  to  the 
use  of  intoxicating  drinks. 

In  these  verses  what  is  said  of  Judah  is,  in  reality,  predicted  of  his  descendants, 
whose  future  territory  in  the  Promised  Land  was  to  be  so  prolific  in  vines,  strong 
and  of  the  finest  quality,  that  young  animals  could  be  everywhere  tied  to  them; 
while  the  vines  should  be  so  fruitful  that,  besides  the  quantities  of  grapes  consumed 
as  solid  fruit,  the  clusters  should  yield  enough  juice  to  form  streams  like  water,  in 
which,  if  needful,  the  garments  of  the  people  could  be  bathed.  The  grape-treaders 
would  be  stained  with  wine  up  to  their  eyes ;  and  being  blessed  with  pastoral  as  well 
as  agricultural  wealth,  their  teeth  would  seem  as  if  made  white  by  the  milk  they 
should  consume.  This  promised  abundance  of  vine-fruit  and  milk  may  be  under- 


GENESIS,   XLIX.    II,    12.  25 

stood  as  indicating  the  fertility  of  Judah's  soil,  and  the  fecundity  of  his  flocks  and 
herds.  Whether  a  typical  allusion  to  Messianic  times  is  included  under  this 
description  the  reader  must  judge  for  himself.  'Judah 'has  been  regarded  as 
representative  of  the  Redeemer,  and  also  as  collectively  symbolizing  the  Christian 
church.  The  Targumists  connect  these  verses  with  the  i8th  verse,  and  construe 
them  exclusively  of  the  Messiah  and  His  warlike  achievements.  Even  Onkelos, 
who  is  generally  concise,  and  keeps  close  to  the  Hebrew,  here  becomes  diffuse, 
though  he  is  outdone  both  by  Jonathan  and  the  Jerusalem  interpreter.  Their  three 
paraphrases  are  translated  in  a  foot-note,  and  prove  how  little  the  cultivated  Jewish 
mind  could,  of  itself,  and  even  with  the  aid  of  the  prophets,  have  developed  that 
ideal  of  suffering  yet  triumphant  Goodness,  which  the  Gospels  supply  in  the  life 
of  our  Lord  and  Saviour  Jesus  Christ.* 

*  The  Targum  of  ONKELOS  reads — "Israel  shall  dwell  in  his  city;  the  people  shall  build  his 
temple,  and  they  shall  be  righteous  in  his  city,  and  doers  of  the  law  according  to  his  doctrine.  The 
finest  crimson  shall  be  his  clothing,  and  his  apparel  shall  be  of  silk  dyed  with  scarlet  and  diverse 
colors.  His  mountains  shall  be  red  with  vineyards,  and  his  hills  shall  flow  with  wine  (ba-khamar)  ; 
his  fields  shall  be  white  with  com  and  flocks  of  sheep." 

The  Targum  of  JONATHAN  runs: — "How  beautiful  is  king  Messiah,  about  to  spring  forth  from 
the  house  of  Judah !  He  shall  gird  His  loins  and  descend  to  make  ready  the  battle  array  against 
His  enemies,  slaying  kings  with  their  nobles ;  nor  is  there  a  king  or  noble  who  shall  stand  before 
Him  who  reddens  the  mountains  with  the  blood  of  the  slain,  and  whose  blood-stained  clothes 
resemble  the  skin  of  gjapes.  Beautiful  as  wine  (k'kha.mrah)  are  the  eyes  of  king  Messiah,  nor  is 
He  able  to  look  upon  impure  connections  and  the  effusion  of  innocent  blood  ;  His  teeth  are  pure 
from  milk,  so  that  they  shall  not  eat  the  spoil  of  rapine  and  violence  ;  and  therefore  His  mountains 
and  winepresses  shall  be  red  with  wine  (min  khamrah\  and  His  hills  shall  be  white  with  (min)  corn 
and  the  wool  of  sheep." 

The  Jerusalem  Tar-gum  is  pitched  in  the  same  allegorical  strain : — "  How  beautiful  is  king 
Messiah,  about  to  spring  forth  from  the  house  of  Judah!  He  binds  up  his  loins,  and  goes  fortn 
in  battle  array  against  those  who  hate  Him,  slaughtering  kings  with  their  nobles ;  He  dyes  the  vines 
red  with  the  blood  of  their  slain,  and  turns  the  hills  white  with  the  fat  of  their  mighty  men.  His  gar- 
ments are  stained  with  blood,  and  He  resembles  one  employed  in  treading  grapes.  How  beautiful 
in  their  appearance  are  the  eyes  of  king  Messiah  from  wine  !  (min  khamrah\  so  that  He  cannot 
behold  impure  connections  and  the  shedding  of  innocent  blood.  His  teeth  are  rather  employed  in 
sacred  rites  than  in  eating  the  prey  of  robbery  and  violence  ;  His  mountains  are  red  with  (min)  vines, 
and  His  winepresses  with  His  wine  (khamraJi} ;  His  hills  are  white  with  the  abundance  of  corn  and 
flocks  of  sheep." 


THE    BOOK   OF   EXODUS. 


CHAPTER  III.    VERSE  8. 

And  I  am  come  down  to  deliver  them  out  of  the  hand  of  the- 
Egyptians,  and  to  bring  them  up  out  of  that  land  unto  a  good  land 
and  a  large,  unto  a  land  flowing  with  milk  and  honey. 


FLOWING  WITH  MILK  AND  HONEY]  Hebrew,  zahvath  khahlav  u-d'vash.  '  Milk 
and  honey '  are  used  for  the  general  produce  of  the  land,  and  *  flowing  with '  is  a 
striking  figure  of  abundance.  Concerning  debash,  see  note  on  Gen.  xliii.  II.  The 
phrase  '  flowing  with  milk  and  honey '  has  a  proverbial  iteration  in  the  Pentateuch. 
Besides  the  above  passage,  it  occurs  in  Exod.  iii.  1 7 ;  xiii.  5 ;  xxxiii.  3 ;  Lev.  xx. 
24;  Numb.  xiii.  27;  xiv.  8;  xvi.  13,  14;  Deut.  vi.  3;  xi.  9;  xxvi.  9,  15;  xxvii.  3; 
xxxi.  20.  Also  in  Josh.  v.  6;  Jer.  xi.  5;  xxxii.  22;  Ezek.  xx.  6,  15. 


CHAPTER  VII.    VERSE  24. 

And  all  the  Egyptians  digged  round  about  the  river  for  water  to 
drink ;  for  they  could  not  drink  of  the  water  of  the  river. 


The  Nile  was  emphatically  the  river  of  Egypt — its  only  river, — and,  as  rain 
seldom  fell,  the  main  source  of  its  water  supply  for  irrigation  and  potable  use. 
The  deliciousness  of  the  Nile  water  passed  into  a  proverb,  and  it  was  considered  so 
fattening  that  (according  to  a  tradition  preserved  by  Plutarch)  the  sacred  bull 
Apis  was  not  allowed  to  drink  of  it.  The  modern  Turks  are  said  to  excite  their 
thirst  for  it  by  the  use  of  salt.  That  the  water  of  their  beloved  river,  to  which 
they  paid  divine  honors,  should  have  been  made  loathsome  to  them,  was  one  of 
the  severest  trials  possible  to  the  Egyptians,  and  one  of  the  most  forcible  evidences 
which  the  God  of  Israel  could  exhibit  of  His  supremacy  over  the  deities  in  which 
they  trusted. 

CHAPTER  XII.    VERSES  8,  15,  17 — 20,  34,  39. 

8  And  they  shall  eat  the  flesh  in  that  night,  roasted  with  fire,  and  un- 
leavened bread ;  and  with  bitter  herbs  they  shall  eat  it.  ...  15  Seven 
days  shall  ye  eat  unleavened  bread ;  even  the  first  day  ye  shall  put 
away  leaven  out  of  your  houses :  for  whosoever  eateth  leavened  bread 
from  the  first  day  until  the  seventh  day,  that  soul  shall  be  cut  off  from 
Israel.  .  .  .  17  And  ye  shall  observe  the  feast  of  unleavened  bread. 
.  .  .  is  In  the  first  month  t  on  the  fourteenth  day  of  the  month  at 


EXODUS,    XII.    8,    15,    17 — 20,    34,    39.  27 


even,  ye  shall  eat  unleavened  bread,  until  the  one  and  twentieth  day 
of  the  month  at  even.  19  Seven  days  shall  there  be  no  leaven  found 
in  your  houses:  for  whosoever  eateth  that  which  is  leavened,  even 
that  soul  shall  be  cut  oft'  from  the  congregation  of  Israel,  whether  he 
be  a  stranger,  or  born  in  the  land.  20 Ye  shall  eat  nothing  leavened; 
in  all  your  habitations  shall  ye  eat  unleavened  bread.  .  .  .  34  And  the 
people  took  their  dough  before  it  was  leavened,  their  kneading-troughs 
being  bound  up  in  their  clothes  upon  their  shoulders.  ...  39  And 
they  baked  unleavened  cakes  of  the '  dough  which  they  brought  forth 
out  of  Egypt,  for  it  was  not  leavened ;  because  they  were  thrust  out  of 
Egypt,  and  could  not  tarry,  neither  had  they  prepared  for  themselves 
any  victual. 


V.  8,  15,  17,  18,  20,  39.  UNLEAVENED  BREAD]  The  Hebrew  is  matzoth, 
'sweet  things,'  in  all  these  passages.  [On  Matzoth,  see  Note  on  Gen.  xix.  3.] 
In  ver.  8  the  Lxx.  reads  azuma,  'unleavened  things,' and  the  Vulgate  azymos 
panes,  'unleavened  loaves.'  In  ver.  15  the  Lxx.  has  azuma,  the  Vulgate  azyma. 
In  ver.  17  a  singular  variation  occurs.  The  Hebrew-Samaritan  text,  which  is 
followed  by  the  Samaritan  version,  has  matz-cah,  'precept,'  instead  of  matzoth  ;  so 
that  instead  of  "  And  ye  shall  observe  [or  attend  to]  the  unleavened  things,"  it 
represents  as  the  true  reading,  "And  ye  shall  observe  the  precept."  This  reading 
is  followed  by  the  Lxx.,  which  has  teen  entoleen  tauteen,  'this  command.'  But 
the  Vulgate  follows  our  present  Hebrew  text,  and  reads  azyma,  '  unleavened 
things ' ;  and  the  same  reading  was  evidently  in  the  MSS.  used  by  the  Targumists. 
Several  Jewish  rabbis  regard  the  words  as  a  command  to  watch  the  unleavened 
cakes,  lest  they  became  accidentally  leavened ;  and  one  rabbi  draws  the  spiritual 
inference  that  care  should  be  takan  to  keep  the  true  doctrine  from  becoming 
corrupted  by  error.*  In  ver.  18,  20,  the  Lxx.  has  azuma,  the  Vulgate  azyma. 
In  v.  39,  ugoth  matzoth,  rendered  in  the  A.  V.  'unleavened  cakes,' is  literally 
'  cakes — unfermented  ones ';  in  the  Lxx.  it  is  aznmous,  'unleavened '  \_artous,  loaves, 
being  understood];  and  in  the  Vulgate  panes  azymos,  'loaves  unleavened.' 

V.  15,  19.  LEAVEN]  The  Hebrew  is  seor,  Lxx.  zumee,  Vulgate  fermentum. 
Seor  is  supposed  to  be  a  derivative  of  soar,  an  unused  root,  related  to  shoar  and 
sir,  'to  boil  up,'  'bubble  up.'  Zed,  from  which  comes  the  Greek  zumee,  and 
ferveo,  the  root  of  the  Latin  fermentum,  have  similar  significations.  Seor  may  be 
regarded  as  any  substance  capable  of producing  fermentation, — all  yeasty  or  decaying 
albuminous  matter.  Such  a  substance  tenaciously  adheres  to  vessels  containing 
fermented  fluids,  however  carefully  racked;  and  among  a  people  possessed  of 
imperfect  refining  contrivances,  the  command  to  put  away  all  seor  out  of  their 
houses  and  accustomed  quarters  during  the  passover  feast,  could  never  have  been 
rigidly  carried  out  if  fermented  liquors  had  been  retained  upon  their  premises. 
Seor  occurs  only  in  three  other  places — Exod.  xiii.  7;  Lev.  ii.  n;  and  Deut. 
xvi.  4, — where  it  is  rendered  'leavened  bread.'  Seor  is  supposed  by  some  critics 
to  enter  into  the  composition  of  mishereth  [j  being  changed  into  sh~\,  rendered  in 
the  plural  '  kneading-troughs '  (ver.  34).  The  word  also  occurs  Exod.  viii.  3, 
and  Deut.  xxviii.  5,  17.  Others  prefer  to  derive  it  from  shah-ar,  'to  be  left'  or 
'remain,'  and  understand  by  misheretk  the  remains  of  the  dough  left  over  from  a 


*  This  recalls  Paul's  comparison  in  i  Cor.  v.  6—8. 


28  EXODUS,    XII.    8,    15,    I/ — 20,    34,    39. 

previous  baking;  and  to  this  construction  the  Lxx.,  Vulgate,  and  Targums 
incline :  but  that  the  reference  is  to  some  portable  vessels  used  in  the  preparation 
of  dough  seems  certain  from  the  context  in  each  of  the  places  where  the  word 
occurs.  Sear  is  related  to  the  word  sour — being,  in  fact,  the  'sourer,' — and  hence 
contrasts  with  matzah,  'the  sweet'  or  'fresh,'  unspoilt. 

V.  15.  LEAVENED  BREAD]  Hebrew,  khahmatz ;  Lxx.  zumeen  ;  Vulgate  fer- 
mentatum.  Khahmatz  is  generically  any  fermented  substance — anything  which 
has  been  subject  to  the  action  of  seor.  It  might  seem  superfluous  to  raise  the 
question  whether  khahmatz  includes  liquids  as  well  as  solids,  since  it  is  equivalent 
to  asking  whether  fermentation  is  itself  or  something  different.  The  modern 
Jews  differ  in  their  view  of  this  question ;  for  though  they  generally  include  under 
khahmatz  fermented  fluids  made  from  corn,  the  majority  of  them  do  not  include 
under  it  fermented  wine.  This  inconsistency  is  defended  by  a  theory  of  the 
mediaeval  Rabbins,  "  that  the  juices  of  fruits,  including  grape-juice,  do  not  ferment." 
Now  it  must  have  been  patent  to  all  careful  observers,  first,  that  the  juice  of 
crushed  grapes  did  ferment — '  boil  up '  or  '  bubble ' — when  left  exposed  to  the 
air  for  some  hours,  and  without  the  adoption  of  preventive  measures ;  and  secondly, 
that  the  cause  of  this  fermentation  was  the  prior  fermentation  of  something  (gluten) 
in  the  grape,  which  had  thus  become  a  powerful  ferment,  t.  e.  a  seor.  This  seor 
decomposes  the  sugar  of  the  grape-juice  (glucose),  the  elements  of  which,  entering 
into  a  new  chemical  relation,  are  changed  into  alcohol  and  carbonic  acid  gas.  [See 
Note  on  Gen.  29.] 

V.  19.  THAT  WHICH  is  LEAVENED]  In  ver.  19  the  Hebrew  kal okal makhmetzeth 
is  literally  "  every  one  eating  [or  consuming]  a  fermented  thing," — from  khahmatz  as 
above.  In  ver.  19  and  20  the  Lxx.  has  zumoton,  the  Vulgate  fermentatum.  In 
ver.  20,  "Ye  shall  eat  nothing  leavened,"  the  Hebrew  stands  kal  makhmetzeth 
lo  tokalu,  "everything  fermented  ye  shall  not  eat." 

V.  34.  BEFORE  IT  WAS  LEAVENED]  The  Hebjew  is  terem  yekhmatz ;  the  Lxx., 
pro  tou  zumotheenai  ;  the  Vulgate,  antequam  fermentaretur. 

V.  39.  FOR  IT  WAS  NOT  LEAVENED]  The  Hebrew,  ki  lo  khamatz  ;  Lxx.,  ougar 
tzumothee  /  Vulgate,  neque  enim  poterant  fermentari. 


The  substance  of  this  decree  may  be  succinctly  stated.  From  the  I4th  day  of 
the  month  Nisan,  nothing  that  could  cause  fermentation,  or  that  had  undergone 
fermentation,  was  to  be  found  in  the  houses,  or  to  be  used  as  articles  of  food  by 
the  Jewish  people.  The  decree  was  strict,  absolute,  and  universal,  admitting  of 
no  exception  as  to  place  or  person  during  the  period  named.  To  guard  against  a 
possible  violation,  the  Rabbins  afterward  included  the  I4th  day  in  the  prohibited 
term — so  far,  at  least,  as  to  make  a  diligent  search  that  every  particle  of  the  pro- 
scribed substance  might  be  put  away.  The  loss  of  civil  and  religious  privileges 
was  to  follow  disobedience  to  this  statute — that  is,  as  we  may  suppose,  where  the 
violation  arose  from  willful  carelessness  or  contempt,  and  not  from  involuntary 
oversight.  The  rigor  of  the  law  was,  doubtless,  mitigated  in  its  administration  by 
a  regard  to  extenuating  circumstances. 

Observation  I.  The  prohibition  against  the  presence  of  ferment  and  the  use  of  all 
fermented  articles  is  very  explicit  and  emphatic,  and  the  penalty  for  disobedience 
reads  exceedingly  severe.  That  a  capital  penalty  was  intended  is,  however,  too 
probable,  though  some  sentence  resembling  outlawry  is  involved. 

2.  That  a  prohibition  so  strongly  declared  and  supported  was  not  arbitrary  in  its 
origin  is  unquestionable,  unless  the  divine  legation  of  Moses  is  wholly  rejected. 


EXODUS,    XVII.    3,    5,   6.  29 

A  perpetuated  remembrance  of  the  embittered  condition  of  their  forefathers  was 
one  object  to  be  secured.  But  the  principal  reason  must  be  sought  in  that  asso- 
ciation of  ideas  by  which  ferment  and  fermented  things  were  regarded  as  symbolical 
of  moral  corruption  and  disorder.  [See  Notes  on  Matt.  xvi.  6,  u,  12;  I  Cor.  v. 
7,  8.]  Plutarch,  in  his  'Roman  Questions'  (109),  and  Gellius,  in  his  'Attic 
Nights,'  remark  that  the  priests  of  Jupiter  were  not  permitted  to  touch  leaven, 
because  it  was  the  product  and  producer  of  corruption. 

3.  No  plea  that  would  exempt  fermented  liquors  from  the  sweep  of  this  pro- 
hibition can  be  sustained,  without  ignorantly  assuming  a  difference  that  does  not 
exist,  and  ascribing  the  same  ignorance  to  the  lawgiver  of  Israel.  The  practice  of 
the  modern  Jews  is  not  uniform,  some  using  fermented  wine  during  the  passover, 
and  others  an  unfermented  wine  prepared  from  the  maceration  of  raisins.  But 
were  their  practice  uniformly  in  favor  of  fermented  wine,  it  would  but  furnish 
another  and  quite  superfluous  evidence  of  the  Jewish  tendency  to  "make  void  the 
law  of  God  by  their  traditions." 


CHAPTER  XIII.    VERSES  6,  7. 

6  Seven  days  thou  shalt  eat  unleavened  bread,  and  in  the  seventh 
shall  be  a  feast  to  the  LORD.  7  Unleavened  bread  shall  be  eaten 
seven  days ;  and  there  shall  no  leavened  bread  be  seen  with  thee, 
neither  shall  there  be  leaven  seen  with  thee  in  all  thy  quarters. 


V.  6.  UNLEAVENED  BREAD]  Hebrew,  matzoth  ;  Lxx.,  azuma;  Vulgate,  azymis 
and  azyma. 

V.  7.  LEAVENED  BREAD]  Hebrew,  khahmatz,  'what  is  fermented';  Lxx., 
xumoton  ;  Vulgate,  aliquid fcrmentatum. 

LEAVEN]  Hebrew,  sear;  Lxx.,  zumee.  The  Vulgate  is  without  a  word,  'fer- 
mentatum  '  or  '  fermentum '  having  to  be  supplied  by  the  reader. 

THY  QUARTERS]  That  is,  all  their  accustomed  places,  such  as  dwelling-rooms, 
cellars,  etc.  The  ferment  was  doubtless  carried  out  from  these  to  outhouses  or 
caves. 

CHAPTER  XVII.    VERSES  3,  5,  6. 

3  And  the  people  thirsted  there  for  water;  and  the  people  mur- 
mured against  Moses,  and  said,  Wherefore  is  this  that  thou  hast 
brought  us  up  out  of  Egypt,  to  kill  us  and  our  children,  and  our 
cattle,  with  thirst  ?  .  .  .  5  And  the  LORD  said  unto  Moses,  Go 
on  before  the  people,  and  take  with  thee  of  the  elders  of  Israel;  and 
thy  rod,  wherewith  thou  smotest  the  river,  take  in  thine  hand,  and 
go.  6  Behold,  I  will  stand  before  thee  there  upon  the  rock  in  Horeb; 
and  thou  shalt  smite  the  rock,  and  there  shall  come  water  out  of  it, 
that  the  people  may  drink.  And  Moses  did  so  in  the  sight  of  the 
elders  of  Israel. 


The  murmuring  of  the  Israelites  for  water,  and  for  no  other  beverage,  while  it 
was  a  sad  evidence  of  their  unbelief,  showed  that  while  in  Egypt  they  had  little,  if 
any,  acquaintance  with  other  drinks.  Had  they  formed  an  attachment  to  other 
liquids,  discontent  at  their  absence  would  certainly  have  been  expressed,  as  it  was 
at  the  absence  of  the  familiar  fish,  fowl,  onions,  and  leeks.  To  satisfy  their  reason* 


3O  EXODUS,  xxii.  5,  29. 

able  desirfe  for  water  (though  unreasonably  and  irreverently  manifested)  the  rock  in 
Horeb  gave  forth  the  stream  which  followed  them  in  their  subsequent  desert 
wanderings.  No  stronger  draughts,  for  health  and  strength,  were  required  by 
them,  their  wives,  and  little  ones,  contrary  to  the  opinion  still  prevalent  which 
associates  intoxicating  liquor  with  necessary  diet  and  refreshment.  On  this  point 
ancient  facts  upset  modern  theory. 


CHAPTER  XXL    VERSES  28,  29. 

28  If  an  ox  gore  a  man  or  a  woman,  that  they  die ;  then  the  ox 
shall  be  surely  stoned,  and  his  flesh  shall  not  be  eaten;  but  the 
owner  of  the  ox  shall  be  quit.  29  But  if  the  ox  were  wont  to  push 
with  his  horn  in  time  past,  and  it  hath  been  testified  to  his  owner, 
and  he  hath  not  kept  him  in,  but  that  he  hath  killed  a  man  or 
a  woman;  the  ox  shall  be  stoned,  and  his  owner  also  shall  be  put  to 
death. 

This  Mosaic  regulation  was  designed  to  impress  the  Jewish  mind  with  the  value 
of  human  life,  and  the  duty  of  preventing  whatever  might  endanger  it.  The  pas- 
sage plainly  teaches — the  lesson  is  world-wide  and  for  all  time — that  in  the  Divine 
sight  men  are  responsible  for  consequences  which  they  may  prevent,  but  do  not; 
and  it  is  no  justification  to  plead  that  the  consequences  were  not  inevitable,  nor 
designed,  nor  foreseen.  Who  can  plead  ignorance  that  the  tendency  of  strong 
drink  is  to  create  a  diseased  craving  for  itself,  or  that  the  common  sale  of  it  actu- 
ally and  extensively  produces  habits  of  intemperance  ?  And  when  these  tendencies 
and  results  are  clearly  declared  and  well  understood,  the  personal  duty  of  abstinence 
from  intoxicating  liquor,  and  the  national  duty  of  legislative  prohibition  of  traffic  in 
it,  become  abundantly  plain.  Such  a  duty  may  be  described  as  'expediency,'  but 
it  is  at  any  rate  an  expediency  the  neglect  of  which  places  the  neglecters  in  no 
enviable  position.  Ignorance  and  error  may  be  innocent,  but  not  when  they  result 
from  a  voluntary  rejection  of  knowledge.  The  existence  of  Temperance  Societies 
thus  increases  the  responsibility  of  all  classes. 


CHAPTER  XXII.    VERSE  5. 

If  a  man  shall  cause  a  field  or  vineyard  to  be  eaten,  and  shall 
put  in  his  beast,  and  shall  feed  in  another  man's  field;  of  the  best  of 
his  own  field,  and  of  the  best  of  his  own  vineyard,  shall  he  make 
restitution. 

VINEYARD]  Hebrew,  kerem.  To  'cause  a  field  or  vineyard  to  be  eaten,'  is  an 
elliptical  mode  of  expression.  Bah-ar  signifies  to  eat  or  consume,  and  is  here 
used  in  the  Piel  conjugation  to  express  the  devastation  which  loose  cattle  would 
make  in  a  field  or  vineyard.  That  the  owner  of  the  cattle  should  compensate  in 
kind  for  the  injury  done  was  an  equitable  regulation.  The  Samaritan  and  Lxx. 
versions  extend  the  verse  by  inserting  after  'man's  field'  the  following  : — "he  shall 
make  restitution  according  to  his  produce;  but  if  he  has  destroyed  the  whole  field 
[of  another],  of  the  best,"  etc. 


CHAPTER  XXII.    VERSE  29. 

Thou  shalt  not  delay  to  offer  the  first  of  thy  ripe  fruits,  and  of  thy 
liquors. 


EXODUS,    XXIII.     II,    15,    1 8.  31 

THE  FIRST  OF  THY  RIPE  FRUITS]  The  Hebrew  is  a  single  word,  melaathkah, 
literally  'thy  fullness,'  or  'abundance,'  here  used  to  signify  the  first  fruits  due  to 
the  Giver  of  all  good,  and  serving  to  remind  the  people  that  they  were  called  upon 
to  render  to  His  service  out  of  the  abundance  of  His  beneficence  to  them.  "Freely 
ye  have  received,  freely  give." 

AND  OF  THY  LIQUORS]  Hebrew,  ve-dimakah,  'and  of  thy  tear';  from  dema, 
'  a  tear,'  an  expressive  metaphor  of  the  gums  and  rich  juices  of  trees  and  fruits  that 
spontaneously  drop  from  them.  The  same  idiom  is  presented  in  the  Greek  daknion 
ton  dendrun,  and  the  Latin  arborum  lacrima,  '  tears  of  trees. '  In  Spain  a  wine 
called  lagrima  is  made  from  the  droppings  of  muscatel  grapes,  which,  "  melting  with 
ripeness,  are  suspended  in  bunches"  (Redding  on  Wines,  p.  58);  and  the  famous 
Tokay  wine,  or  Tokay  Ausbruch,  /.  e.  flowing  forth,  derives  its  name  from 
the  juice  which  drops  form  the  unpressed  grapes  grown  in  a  single  Hungarian 
vineyard.  These  droppings  form  the  '  essence  of  Tokay,'  which,  when  mixed  with 
the  juice  of  the  vat  in  the  proportion  of  61  parts  to  84  of  the  latter,  compose  the 
'Tokay  Ausbruch.'  Quite  different  from  these  droppings  are  'the  tears  of  the 
vine,'  a  limpid  distillation  of  the  sap  at  the  time  the  plant  is  budding  (Redding, 

P-  50)- 

The  Lxx.  renders  the  passage  aparchas  halonos  kai  leenoti  seu,  '  the  fruits  of  the 

threshing-floor  and  thy  wine-press.'  The  Vulgate  reads,  decimas  tuas  et  primitias 
tuas,  'thy  tenths  and  thy  firstfruits.'  Rosenmiiller  states,  "Some  understand  by 
dZma  the  best  and  choicest  part  of  anything,  since  the  liquor  or  sweetness  which 
flows  spontaneously  from  trees,  vines,  and  shrubs,  is  their  choicest  produce." 
Kalisch  renders  "  from  the  abundance  of  thy  corn  and  the  choicest  of  thy  wine." 


CHAPTER  XXIII.    VERSE  n. 

In  like  manner  thou  shalt  deal  with  thy  vineyard,  and  with  thy 
oliveyard. 

WITH  THY  VINEYARD]  Ll-karmlkah.  The  soil  was  to  be  tilled  and  sown  for 
six  years  in  succession ;  on  the  seventh  it  was  to  lie  fallow,  and  what  it  spontane- 
ously produced  was  to  be  for  the  use,  first  of  the  poor,  and  then  of  the  '  beasts  of 
the  field.'  This  humane  law  was  applicable  both  to  vineyards  and  oliveyards. 


CHAPTER  XXIII.    VERSES  15,  18. 

is  Thou  shalt  keep  the  feast  of  unleavened  bread :  (thou  shalt  eat 
unleavened  bread  seven  days,  as  I  commanded  thee,  in  the  time 
appointed  of  the  month  Abib ;  for  in  it  thou  earnest  out  from  Egypt ; 
and  none  shall  appear  before  me  empty.)  .  .  .  18  Thou  shalt 
not  offer  the  blood  of  my  sacrifices  with  leavened  bread. 


V.  15.  THE  FEAST  OF  UNLEAVENED  BREAD]  Hebrew,  eth  khag  ham-matzoth, 
'the  festival  of  unfermcnted  things.'  [See  Note  on  Exod.  xii  J  Lxx.,  azuma ; 
Vulgate,  azymonttn. 

THE  MONTH  ABIB]  Abib\s  the  same  as  Nizan,  the  first  month  of  the  ecclesi- 
astical year,  a.nd  seventh  of  the  civil  year,  the  commencement  of  the  Syrian  spring- 
time, corresponding  to  part  of  our  March  and  April. 


32  EXODUS,    XXX.    9. 


V.   18.  WITH  LEAVENED  BREAD]  Hebrew,   al-khahmatz,   'with  what  is  fer- 
mented ' ;  Lxx.,  epi  zumee,  '  with  leaven ' ;  Vulgate,  super fermento,  '  upon  leaven.' 


CHAPTER  XXIX.    VERSE  2. 

And  unleavened  bread,  and  cakes  unleavened  tempered  with  oil, 
and  wafers  unleavened  anointed  with  oil;  ^wheaten  flour  shalt  thou 
make  them. 


UNLEAVENED  BREAD]  Hebrew,  lekhem  matzoth,  'bread  of  unfermented  mate- 
rials,' i.  f.  a  loaf  made  of  unfermented  dough. 

AND  CAKES  UNLEAVENED]  Hebrew,  ve-khallath  matzoth,  'and  perforated 
cakes  of  unfermented  materials.' 

AND  WAFERS  UNLEAVENED]  Hebrew,  u-rqiqai  matzoth,  'and  thin-cakes  of 
unfermented  materials.' 


CHAPTER  XXIX.    VERSE  23. 

And  one  loaf  of  bread,  and  one  cake  of  oiled  bread,  and  one  wafer 
out  of  the  basket  of  unleavened  bread  that  is  before  the  LORD. 


UNLEAVENED  BREAD]  Hebrew,  ham-matzotk,  'the  unfermented  articles,'  ;.  e. 
those  enumerated  in  ver.  2. 


CHAPTER  XXIX.    VERSE  40. 
And  the  fourth  part  of  an  hin  of  winej^r  a  drink-offering. 


A  HIN  OF  WINE]  Hebrew,  ha-hin  yayin,  'the  hin  of  YAYIN.'  According  to 
Josephus,  it  was  equal  to  two  Attic  choes,  each  choes  equal  to  six  English  pints ;  so 
that  the  hin  was  twelve  pints,  and  the  fourth  part  was  three  pints,  English. 

FOR  A  DRINK-OFFERING]  Hebrew,  ve-nasek,  'and  (as)  a  libation,'  from  nahsak, 
'to  pour  out.'  The  A.  V.  tends  to  convey  the  mistaken  idea  of  nasek  as  an  offer- 
ing to  be  drunk.  The  Lxx.  reads,  kai  spondeen  to  tetraton  tou  em  oinou,  '  and  for 
a  libation  the  fourth  part  of  a  hin  of  wine.'  The  Vulgate  has  et  vinunt  ad  libandum 
ejusdem  mensura,  '  and  wine  of  the  same  measure  for  pouring  out.' 


It  may  be  asked,  How  could  this  command  be  carried  out  in  the  wilderness  ? 

Of  course,  obedience  to  all  or  any  of  the  Levitical  ordinances  was  dependent  on 
the  possession  of  adequate  resources.  Many  of  the  prescriptions  could  not  be 
completely  complied  with  till  after  the  arrival  of  Israel  in  the  promised  land. 
Some  wine,  however,  was  procurable  during  the  desert  sojourn,  as  appears  from 
Lev.  x.  9.  For  one  explanation,  see  the  legend  of  the  Targum,  quoted  in  the 
Note  on  Cant.  i.  14. 

CHAPTER  XXX.    VERSE  9. 

Ye  shall  offer  no  strange  incense  thereon,  nor  burnt  sacrifice,  nor 
meat-offering;  neither  shall  ye  pour  drink-offering  thereon. 


DRINK-OFFERING]  See  Note  above  on  chap.  xxix.  40. 


EXODUS,  xxxiv.  1 8,  25.  33 

CHAPTER  XXXIV.    VERSE  18. 

The  feast  of  unleavened  bread  shalt  thou  keep.  Seven  days  thou 
shalt  eat  unleavened  bread,  as  I  commanded  thee,  in  the  time  of  the 
month  Abib :  for  in  the  month  Abib  thou  earnest  out  from  Egypt. 


UNLEAVENED  BREAD]  Hebrew,  matzoth,  ' unfermented  cakes.' 


CHAPTER  XXXIV.    VERSE  25. 
Thou  shalt  not  offer  the  blood  of  my  sacrifice  with  leaven. 

WITH  LEAVEN]  Hebrew,  al-khahmatz,  'with  what  is  fermented';  Lxx.,  tpt  tumee, 
'with  leaven';  Vulgate,  super fermento,  'upon  leaven.' 


THE    BOOK   OF    LEVITICUS. 


CHAPTER  II.    VERSE  4. 

And  if  thou  bring  an  oblation  of  a  meat  offering  Laken  in  the  oven, 
it  shall  be  unleavened  cakes  of  fine  flour  mingled  with  oil,  or  unleavened 
wafers  anointed  with  oil. 

UNLEAVENED  CAKES]  Hebrew,  kholloth  matzoth,  'perforated  cakes,  unfer- 
mented.'  [See  Note  on  Exod.  xxix.  2.] 

AND  UNLEAVENED  WAFERS]  Hebrew,  n-rqlqai  matzoth,  'and  thin  cakes  unfer- 
mented.' 


CHAPTER  II.    VERSE  5. 

And  if  thy  oblation  be  a  meat  offering  baken  in  a  pan,  it  shall  be  of 
fine  flour  unleavened,  mingled  with  oil. 


UNLEAVENED]  Hebrew,    matzah,  'sweet'  or  'fresh.'    Observe  that  the  con- 
ventional word  '  unleavened '  does  not  express  the  wide  meaning  of  unfermented. 


CHAPTER  II.    VERSE  n. 

No  meat  offering,  which  ye  shall  bring  unto  the  LORD,  shall  be 
made  with  leaven:  for  ye  shall  burn  no  leaven,  nor  any  honey,  in 
any  offering  of  the  LORD  made  by  fire. 


SHALL  BE  MADE  WITH  LEAVEN]  Hebrew,  ta-ahseh  khahmcLtz,  'shall  be  made 
with  a  fermented-substance.' 

FOR  YE  SHALL  BURN  NO  LEAVEN,  NOR  ANY  HONEY]  Hebrew,  ki  kahl-seorvtkahl- 
devash  lo  taqtini,  "for  every  [  =  any]  ferment  and  every  [  =  any]  honey  ye  shall 
not  burn."  No  seor  (yeast,  or  fermenting  substance)  was  to  be  present.  The 
extension  of  this  prohibition  to  honey  (debash)  has  been  referred  to  the  readiness 
with  which  honey  ferments  in  contact  with  ferment.  Others  suppose  that  honey 
was  excluded  because  commonly  used  in  heathen  worship.  Some  find  allegorical 
reasons  for  the  prohibition,  as  Baal  Hatturim: — "Honey  is  forbidden  because  the 
evil  concupiscence  is  as  sweet  unto  a  man  as  honey."  The  question  whether  by 
debash  was  here  intended  the  honey  of  bees  or  of  dates,  or  grape-juice  reduced  to  a 
honeyed  consistence  by  boiling,  or  whether  it  included  all  kinds,  cannot  be  satisfac- 
torily settled.  As  in  the  next  verse  'honey'  is  associated  with  the  oblation  of 


LEVITICUS,    VIII.    2,    26.  35 

firstfruits,  there  may  he  reason  for  the  note  of  Rabbi  Solomon  Jarchi,  who  under- 
stands by  it  'the  firstfruits  of  figs  and  dates.' 


CHAPTER  VI.     VERSE  16. 

And  the  remainder  thereof  shall  Aaron  and  his  sons  eat :  with 
unleavened  bread  shall  it  be  eaten  in  the  holy  place ;  in  the  court 
of  the  tabernacle  of  the  congregation  they  shall  eat  it. 


UNLEAVENED  BREAD]  Hebrew,  matzotht  'unfermented-cakes.' 


CHAPTER  VI.    VERSE  17. 

It  shall  not  be  baken  with  leaven.  I  have  given  it  unto  them  for 
their  portion  of  my  offerings  made  by  fire ;  it  is  most  holy,  as  is  the 
sin-offering,  and  as  the  trespass-offering. 


LEAVEN]  Hebrew,  khahm&k,  'fermented-matter.' 


CHAPTER  VII.    VERSE  12. 

If  he  offer  it  for  a  thanksgiving,  then  he  shall  offer  with  the  sacrifice 
of  thanksgiving  unleavened  cakes  mingled  with  oil,  and  unleavened 
wafers  anointed  with  oil,  and  cakes  mingled  with  oil,  of  fine  flour, 
fried. 


UNLEAVENED  CAKES]  Hebrew,  kholloth  matzoth,  'perforated  unfermented- 
cakes.' 

AND  UNLEAVENED  WAFERS]  Hebrew,  u-riqiqai matzct/t,  'and  thin  unfermented. 
cakes.' 


CHAPTER  VII.    VERSE  13. 

Besides  the  cakes,  he  shall  offer  for  his  offering  leavened  bread  with 
the  sacrifice  of  thanksgiving  of  his  peace  offerings. 


LEAVENED  BREAD]  Hebrew,  lekhem  Ma/unatz,  'bread  fermented.' 


CHAPTER  VIII.     VERSE  2. 

Take  Aaron  and  his  sons  with  him,  and  the  garments,  and  the 
anointing  oil,  and  a  bullock  for  the  sin  offering,  and  two  rams,  and  a 
basket  of  unleavened  bread. 


UNLEAVENED  BREAD]  Hebrew,  matzotht  'unfermented-cakes.1 


CHAPTER  VIII.    VKRSE  26. 

And  out  of  the  basket  of  unleavened  bread,  that  was  before  the 
LORD,  he  took  one  unleavened  cake,  and  a  cake  of  oiled  bread,  and 
one  wafer,  and  put  them  on  the  fat,  and  upon  the  right  shoulder. 


36  LEVITICUS,  x.  8 — ii. 

UNLEAVENED  BREAD]  Hebrew,  matzoth,  'unfermented-cakes.' 

UNLEAVENED  CAKE]  Hebrew,  kallath  matzah,  'perforated  unfermented-cake.' 


CHAPTER  X.    VERSES  8 — n. 

s  And  the  Lord  spake  unto  Aaron,  saying,  9  Do  not  drink  wine 
nor  strong  drink,  thou,  nor  thy  sons  with  thee,  when  ye  go  into  the 
tabernacle  of  the  congregation,  lest  ye  die :  it  shall  be  a  statute  for 
ever  throughout  your  generations :  10  And  that  ye  may  put  difference 
between  holy  and  unholy,  and  between  unclean  and  clean ;  n  And 
that  ye  may  teach  the  children  of  Israel  all  the  statutes  which  the 
LORD  hath  spoken  unto  them  by  the  hand  of  Moses. 


Do  NOT  DRINK  WINE  NOR  STRONG  DRINK]  Hebrew,  yayin  ve-shakar  al-tasht, 
'yayin  and  shakar  thou  shalt  not  drink.1  The  Lxx.  gives  oinon  kai  sikera  ou 
piesthe,  'wine  and  sikera  ye  shall  not  drink.'  The  V.  has  vinum  et  omne  quod 
inebriare  potest  non  bibetis,  '  wine  and  whatever  is  able  to  inebriate  ye  shall  not 
drink.'  On  Shakar,  which  here  occurs  for  the  first  time  as  a  noun,  see  Pre- 
liminary Dissertation.  Whether  the  noun  was  derived  from  the  verb — which 
signifies  'to  drink  freely  of  the  sweet,' — or  whether  the  verb  was  formed  from 
the  noun  (the  name  of  the  thing — 'sweet  juice' — being  borrowed  to  describe  its 
copious  consumption,  /.  e.  to  shakarize,  to  drink  largely  of  shakar),  there  is  nothing 
that  necessarily  connects  the  word,  as  verb  or  noun,  with  intoxicating  qualities. 
Shakar  may  have  originally  denoted  sweet  juice  of  all  kinds ;  but  when  distin- 
guished from  yayin  (as  here),  may  be  regarded  as  generically  referable  to  any  sweet 
juice  except  the  juice  of  the  grape;  just  as  yayin  generically  included  the  juice 
of  the  grape,  however  expressed  or  prepared.  When  shakar  in  its  fresh  state  was 
mixed,  either  by  accident  or  design,  with  a  ferment,  or  time  was  allowed  for  its 
own  albumen  to  decay,  it  would  itself  become  fermented,  and  if  then  freely  drunk, 
would  intoxicate  the  drinker.  But  it  is  contrary  to  evidence  and  probability  to 
suppose  that  shakar  was  drunk  in  that  state  only,  and  that  'to  shakarize1  was 
always  tantamount  to  excessive  indulgence  in  a  fermented  liquor. 

The  Lxx.  in  this  place  merely  gives  shakar  a  Greek  garb — sikera;  yet  sikera 
was  never  a  word  current  among  classical  Greek  writers,  or  even  in  Hellenistic 
Greek, — /.  e.  the  language  as  modified  by  the  idioms  of  the  Jews  who  wrote  and 
spoke  it.  When,  therefore,  the  lexicographers  say  that  sikera  signified  '  all  intoxi- 
cating liquors  except  wine,'  they  mean  that  s/takarl\a.d  that  signification;  but  such 
a  definition  is  intrinsically  defective.  Judea  was  celebrated  for  its  palms;  and 
palm-juice  got  by  tapping  the  tree,  or  squeezing  the  date-fruit,  may  have  first  given 
occasion  to  the  name,  which  would  extend  its  reference  as  the  sweet  juices  of  other 
plants  came  into  frequent  use.  Probably  related  to  shakar  was  the  Greek  sakcharon, 
applied  to  the  juice  of  the  sugar-cane;  from  this  sprang  the  Latin  sacchamm,  from 
•which  the  English  household  word  '  sugar '  is  circuitously  derived.  The  rendering 
of  the  Vulgate  is  periphrastic,  and  at  the  same  time  incorrect,  if  designed  (as  it 
doubtless  was  by  St  Jerome)  to  cover  the  whole  meaning  of  the  Hebrew  shakar. 
The  Targumists  Onkelos  and  Jonathan  in  this  place  (and  in  this  alone)  render 
shakar  by  the  Chaldee  marvai  and  rn'ravai,  derived  from  ravah,  'to  drink  largely,' 
'to  drench,'  and  'to  make  drunk'  where  the  drink  consumed  was  intoxicating, — 


LEVITICUS,    X.    8 — II.  37 

thus  taking  a  similar  extension  of  meaning  to  skakar,  except  that  in  m'ravai  the 
idea  of  sweetness  in  the  article  used  was  not  distinctly  conveyed. 


Observe — I.  The  matters  of  the  prohibition — yayin  and  shakar. — If  it  be  asked 
why  all  kinds  of  yayin  (grape-juice)  and  of  shakar  (sweet  juice  in  general)  were 
prohibited,  when  the  spirit  of  the  interdict  was  limited  to  intoxicating  species  of 
both,  it  may  be  replied  either  (i)  that  the  avoidance  of  all  juices  of  the  grape  and 
other  fruit  when  expressed  was  desirable  in  order  to  guard  against  mistake,  where 
mistake  would  be  so  baneful ;  or  (2)  that  the  command  was  left  to  be  interpreted 
by  its  spirit,  just  as  a  prohibition  in  the  present  day  against  '  drink '  or  '  liquor ' 
would  be  universally  understood  as  not  extending  to  all  drink  and  all  liquor,  but 
as  applicable  only  to  that  of  an  intoxicating  quality.  The  former  view  is  confirmed 
by  the  extension  of  the  Naznrites'  vow  of  abstinence  even  to  vine-fruit.  The  Rev. 
John  Wesley,  in  his  New  Testament  Notes,  observes  on  the  prohibition,  "  Nor 
eat  grapes — forbidden  him  for  greater  caution,  to  keep  him  at  the  further  distance 
from  wine." 

2.  The  occasion  of  the  prohibition. — The  Jewish  rabbis,  and  most  Christian  com- 
mentators, connect  it  with  the  sin  of  Nadab  and  Abihu,  described  in  ver.  I ;  and 
the   ground   of  this   connection   they  find  in  the  supposed  commission  of  their 
sacrilege  while  under  the  influence  of  intoxicating  drink.     The  Targum  of  Jonathan 
contains  the  clause,  "  As  did  thy  sons,  who  died  by  the  burning  of  fire."    Keil  and 
Delitzsch  think  that  the  only  connection  lay  in  the  rashness  of  Aaron's  sons,  and 
the  tendency  of  strong  drink  to  induce  a  smilar  disposition;  but  this  will  not 
account  for  the  issue  of  such  a  prohibition  immediately  after  such  a  sin.     More 
to  the  purpose  is  the  language  of  Rev.  J.  J.   Blunt,  B.D.  (in  his  'Undesigned 
Coincidences  of  Scripture'): — "Thus  far,  at  least,  it  is  clear  that  a  grievous  and 
thoughtless  insult  is  offered  to  God  by  two  of  His  priests,  for  which  they  are  cut 
off;  that  without  any  direct  allusion  to  their  case,  but  still  very  shortly  after  it  had 
happened,  a  law  is  issued  forbidding  the  priests  the  use  of  wine  when  about  to 
minister.     I  conclude,  therefore,  that  there  was  a  relation  (though  it  is  not  asserted) 
between  the  specific  offense  and  the  general  law;  the  more  so  because  the  sin 
against  which  that  law  is  directed  is  just  of  a  kind  to  have  produced  the  rash  and 
inconsiderate  act  of  which  Aaron's  sons  were  guilty."     Sad  thought!  that  while 
the  people  generally,  at  that  time,  neither  used  nor  craved  for  any  intoxicating 
drink,  two  of  Aaron's  sons  and  assistants  should  have  indulged  in  it  till  they  fell 
into  heinous  guilt,  and  'brought  upon  themselves  swift  destruction.'     Thus  early 
had  the  priests  begun  to  err  through  wine,  and  through  strong  drink  to  wander 
from  the  way  of  obedience  and  safety. 

3.  The  extent  of  the  prohibition. — It  had  respect  to  all  priests,  through  all 
generations,  during  all  the  period  of  their  sacred  ministrations.     It  is  a  remarkable 
proof  of  the  tendency  of  the  Rabbinical  mind  to  make  void  the  law  of  God,  that 
some  of  the  Jewish  doctors  of  the  post-Christian   period  (such  as  Maimonides) 
held  that  this  statute  was  not  broken  if  a  small  quantity  was  drunk,  with  a  pause 
of  time  between,  or  if  mixed  with  water,  etc.     Ainsworth  rejects  these  equivoca- 
tions.    To  infer  that  the  use  of  intoxicating  liquor  was  sanctioned  at  other  times, 
or  among  other  classes,  is  to  overlook, — 

4.  The  object  of  the  prohibition. — This  was  to  secure  the  sober,  serious,  and 
effectual    performance   of  the   priestly   offices, — those   that    related   to   God   (the 
discrimination   of   clean    from   unclean),   and   those   which  regarded   the   people 
(their  instruction  in  the  divine  law).     "This  is  a  strong  reason,"  observes  Dr 
A.  Clarke,  "why  they  should  drink  no  inebriating  liquor." 


38  LEVITICUS,  x.  8 — ii. 

5.  The  solemnity  of  the  prohibition — 'lest  ye  die.' — The  meaning  is  either  "Do 
not  drink,  lest  ye  die  as  the  result  of  disobedience ;  "  or,  "  Do  not  drink,  lest  ye  die 
by  imitating  Nadab  and  Abihu's  sin,  and  so  incurring  their  capital  penalty." 
This  proscription  proclaims  the  concern  of  the  Most  High  for  His  own  glory, 
for  the  purity  of  His  worship,  the  integrity  of  His  ministers,  and  the  welfare  of 
His  people. 

As  legitimate  inferences  from  the  whole  passage,  we  may  conclude  (i)  that  God 
regards  the  use  of  intoxicating  liquor  as  pregnant  with  danger  to  His  servants, 
whatever  their  rank  and  attainments ;  (2)  that  the  avoidance  of  this  danger,  by 
means  of  abstinence  from  such  drink,  having  been  a  rule  of  His  appointment,  is 
itill  a  course  worthy  of  general  imitation ;  (3)  that  the  adoption  of  this  abstinence 
as  a  habit  of  life  is  specially  approved  by  Him  in  the  case  of  those  who  are  required 
AS  'a  holy  priesthood'  to  offer  up  without  ceasing  "spiritual  sacrifices,  acceptable 
to  him  by  Jesus  Christ."  [See  Note  on  Ezek.  xliv.  21,  where  the  continuance  of 
Ihis  rule  is  affirmed,  and  its  application  to  Christian  times  demanded,  unless  a 
revival  of  the  Aaronic  priesthood  and  the  Levitical  service  is  to  be  expected.] 
Philo  Judoeus,  the  celebrated  Alexandrian  Jew  and  Platonist,  who  was  contem- 
porary with  Christ,  says  in  his  treatise  On  Drunkenness  (sect.  32)  in  reference  to 
this  text,  "It  is  almost  the  only  occupation  of  the  priests  and  ministers  of  God  to 
offer  abstemious  sacrifices,  abstaining  in  the  firmness  of  their  minds  from  wine  and 
from  every  other  cause  of  folly.  But  Aaron  is  the  priest,  and  the  interpretation 
of  his  name  is  *  mountainous ' ;  reasoning  occupying  itself  with  sublime  and 
lofty  objects.  And  no  one  who  is  so  disposed  will  ever  voluntarily  touch 
unmixed  wine  or  any  other  drug  (phannakon)  of  folly."  [See  also  a  quotation 
from  Philo  in  the  Note  on  Ezek.  xliv.  21.]  Some  such  impression  St  Jerome 
appears  desirous  of  conveying  in  a  passage  in  his  letter  to  Nepotian  concerning 
the  life  to  be  led  by  the  clergy  and  monks  (de  vita  clericonim  et  monachonuti). 
In  the  section  on  'feasts  to  be  avoided'  (convivia  fugienda)  he  writes: — 
"The  apostle  condemns,  and  the  old  law  forbids,  vvinebibbing  priests  (Lev.  x.). 

Those  who  serve  at  the  altar  may  not  drink  wine  and  sicera 

Whatever  inebriates  and  throws  the  mind  off  its  balance,  fly,  in  like  manner 
as  if  it  were  wine.  Nor  do  I  say  this  in  order  that  a  creature  of  God  should 
be  condemned  by  us  [Jerome,  like  many  later  theologians,  confounds  the  cor- 
iitption  of  the  creature  with  the  creature  as  formed  by  God],  since,  indeed,  the 
Lord  is  called  a  wine-drinker  (Matt.  xiv. ),  and  a  small  portion  of  wine  was  al- 
lowed to  Timothy  when  suffering  as  to  his  stomach  (i  Tim.  v.);  but  in  drinking 
we  strictly  require  that  there  should  be  a  measure  according  to  the  age,  and  the 
state  of  the  health,  and  of  the  bodily  members.  So  that  if  without  wine  I  possess 
the  glow  of  youth,  and  my  blood  affords  sufficient  warmth,  and  my  system  is 
vigorous  and  well  strung,  cheerfully  will  I  abstain  from  the  cup  which  is  suspected 
to  contain  a  poison."* 

If  St  Jerome,  who  flourished  at  the  close  of  the  fourth  century,  reflects  in  this 
passage  the  fallacy  which  attributes  salutary,  or  at  least  marked  medicinal  prop- 
erties, to  intoxicating  liquor ;  he  no  less  clearly  reflects  the  profound  conviction  of 
the  purest  minds,  that  the  influence  of  such  drink  is  dangerous  to  the  moral  and 


*  Vinolentos  sncerdotes  Apostulu*  ttimnat  et  vet»s  lex  prohibit.  Qiti  altnrio  deserviunt  vinum 
et  siceram  non  bibnnt.  .  .  .  Quidqnid  inebriat  et  stntnm  mentis  evertit,  fuge  similiter  ut 
»:««;«.  .Wee  hoc  dico  q>nd  D'ia  n>'>.'s  cre-itiiri  di'itiiiur.  Sufttutem  et  Djm;.nos  vina  botator 
est  cibpellatus,  et  Tintotlieo  dolenti  stomnchnm  modicn  vini  sorbitio  relnxata  est,  sed  modtttn  f>ro 
atitis  et  valetndinis  et  corfiornm  qualitate  exlghnus  in  potnndo.  Quod  si  absqne^  vino  ardeo 
adjfescentui,  et  injlammor  calore  sanguinis,  et  succuLnto  valufoque  sum  corpore  hbenter  carebo 
foculo  in  quo  suspicio  vcneni  est. 


LEVITICUS,  xxin.  6,   13,   17.  39 

religious  well-being  even  of  those  who  fill  the  most  sacred  offices  in  the  church. 
(4)  Finally,  if  God  in  His  wisdom  enforced  abstinence  and  prohibition  as  His  pro- 
phylactic against  intemperance  within  the  circle  of  the  priesthood,  who  can  regard 
those  measures  as  needless  or  extreme  remedies  for  the  same  evil  in  general  society 
at  the  present  day  ? 

CHAPTER  X.    VERSE  12. 

And  Moses  spake  unto  Aaron,  and  unto  Eleazar  and  unto  Ithamar, 
his  sons  that  were  left,  Take  the  meat  offering  that  remaineth  of  the 
offerings  of  the  LORD  made  by  fire,  and  eat  it  without  leaven  beside 
the  altar :  for  it  is  most  holy. 


WITHOUT  LEAVEN]  Hebrew,  matzoth,  'unfermented  cakes.'  'Eat  it  with 
sweet  [fresh]  cakes '  is  therefore  the  proper  translation  of  this  clause;  'unleavened,' 
by  inference,  as  opposed  to  that  which  had  fermented  or  corrupted. 


CHAPTER  XIX.   VERSE  10. 

And  thou  shalt  not  glean  thy  vineyard,  neither  shalt  thou  gather 
every  grape  of  thy  vineyard ;  thou  shalt  leave  them  for  the  poor  and 
stranger :  I  am  the  LORD  your  God. 


The  literal  translation  of  the  first  two  clauses  is — '  And  thy  vineyard  \vl-1tar- 
mlkah]  thou  shalt  not  glean,  and  the  scattering  of  [ii-phere(\  thy  vineyard  [kar- 
mlkah~\  thou  shalt  not  gather.'  The  grapes  left  after  the  first  plucking  or  cutting, 
whether  left  on  the  vine  or  scattered  on  the  ground,  should  be  for  the  gleaning  of 
the  poor.  [See  Note  on  Deut.  xxiv.  21.] 


CHAPTER  XXIII.    VERSE  6. 

And  on  the  fifteenth  day  of  the  same  month  is  the  feast  of  un- 
leavened bread  unto  the  LORD  :  seven  days  ye  must  eat  unleavened 
bread. 


UNLEAVENED  BREAD,  twice']  Hebrew,  matzot/t,  'unfermented-cakes.' 


CHAPTER  XXIII.    VERSE  13. 

And  the  meat  offering  thereof  shall  be  two  tenth  deals  of  fine  flour 
mingled  with  oil,  an  offering  made  by  fire  unto  the  LORD  for  a  sweet 
savor:  and  the  drink  offering  thereof  shall  be  of  wine,  the  fourth 
part  of  an  hin. 

See  NOTE  on  Exod.  xxix.  40. 


CHAPTER  XXIII.    VERSE  17. 

Ye  shall  bring  out  of  your  habitations  two  wave  loaves  of  two  tenth 
deals :  they  shall  be  of  fine  flour ;  they  shall  be  baken  with  leaven ; 
they  are  the  firstfruits  unto  the  LORD. 


LEAVEN]  Hebrew,  khahmatz,  'fermented  matter.1 


40  LEVITICUS,    XXVI.    5. 

CHAPTER  XXV.    VERSE  3. 

Six  years  thou  shalt  sow  thy  field,  and  six  years  thou  shalt  prune 
thy  vineyard,  and  gather  in  the  fruit  thereof. 


THY  VINEYARD]  Hebrew,  karmekah,  'thy  vineyard.' 


CHAPTER  XXV.    VERSE  4. 

But  in  the  seventh  year  shall  be  a  sabbath  of  rest  unto  the  land,  a 
sabbath  for  the  LORD  :  thou  shalt  neither  sow  thy  field,  nor  prune  thy 
vineyard. 

THY  VINEYARD]  Hebrew,  karmekah,  'thy  vineyard.' 


CHAPTER  XXV.    VERSE  5. 

That  which  groweth  of  its  own  accord  of  thy  harvest  thou  shalt  not 
reap,  neither  gather  the  grapes  of  thy  vine  undressed :  for  it  is  a  year 
of  rest  unto  the  land. 

THE  GRAPES  OF  THY  VINE  UNDRESSED]  Hebrew,  ve-eth-invai  nezirekah  lo 
thivlzor,  'and  the  grapes  of  thy  separated  thou  shalt  not  gather.'  The  vine  is  here 
called  nazir  (separated  or  consecrated)  because  during  the  seventh  year  it  was  not 
to  be  pruned  or  plucked. 

CHAPTER  XXV.    VERSE  11. 

A  jubilee  shall  that  fiftieth  year  be  unto  you :  ye  shall  not  sow, 
neither  reap  that  which  groweth  of  itself  in  it,  nor  gather  the  grapes  in 
it  of  thy  vine  undressed. 

NOR  GATHER  THE  GRAPES  IN  IT  OF  THY  VINE  UNDRESSED]   Neither    '  grapes  ' 

nor  *  vine '  is  in  the  original  Hebrew,  which  reads,  v%-lo  thivtzeitt  eth~neziraht 
'and  thou  shalt  not  gather  (or  cut  off)  thy  separated.'  Each  fiftieth  year  was 
to  be  like  every  seventh — a  year  separated  from  the  ordinary  cultivation  of  the 
soil,  and  this  idea  of  separation  from  toil,  and  consecration  to  rest,  was  naturally 
assigned  to  the  whole  produce  of  the  land  on  these  septennial  and  jubilee 
festivals. 


CHAPTER  XXVI.    VERSE  5. 

And  your  threshing  shall  reach  unto  the  vintage,  and  the  vintage 
shall  reach  unto  the  sowing  time  :  and  ye  shall  eat  your  bread  to  the 
full,  and  dwell  in  your  land  safely. 


THE  VINTAGE,  tivice~\  Hebrew,  batzir,  'the  cutting  off,'  from  bahtzar,  'to  cut 
off,'  a  name  transferred  to  the  season  when  the  grapes  were  gathered,  which  was 
generally  done  by  cutting  them  away  with  a  sharp  instrument  [mazmara,  pruning- 
hook],  in  order  to  avoid  injury  to  the  vine. 


THE    BOOK    OF    NUMBERS. 


CHAPTER  VI.    VERSES  i — 4. 

i  And  the  LORD  spake  unto  Moses,  saying,  x  Speak  unto  the 
children  of  Israel,  and  say  unto  them,  When  either  man  or  woman 
shall  separate  themselves  to  vow  a  vow  of  a  Nazarite,  to  separate  them- 
selves unto  the  LORD  :  3  He  shall  separate  himself  from  wine  and 
strong  drink,  and  shall  drink  no  vinegar  of  wine,  or  vinegar  of  strong 
drink,  neither  shall  he  drink  any  liquor  of  grapes,  nor  eat  moist  grapes, 
or  dried.  4  All  the  days  of  his  separation  shall  he  eat  nothing  that 
is  made  of  the  vine  tree,  from  the  kernels  even  to  the  husk. 


V.  2.  A  XAZARITE]  The  Hebrew  nakzir  (from  nahzar,  'to  separate  one's  self1) 
has  been  retained  in  the  English  A.  V.  The  Lxx.  reads,  "  Man  or  woman,  who- 
eve-  shall  specially  vow  a  vow  to  separate  or  purify  himself  with  purity  to  the  Lord 
{ftnttr t€ gttttft  hos  ean  megalvs  enxeetai  eucheen  apkagnisaslhai  hagneian  Auriu)." 

V.  3.      HE   SHALL   SEPARATE    HIMSELF    FROM    WINE   AND   STRONG    DRINK]      The 

Hebrew  is  miy-yayin  vZ-shakar  yatzir,  '  from  yayin  and  shakar  he  shall  separate 
himself.'  The  Lxx.  has  apo  oinon  kai  sikera  hagnistheesetai,  'from  wine  and 
sicera  he  shall  purify  himself  (or  purely  abstain).'  The  V.  is  d  vino  et  omni  quod 
intbriare  potest  abstinebunt,  '  from  wine  and  whatever  is  inebriating  they  shall 
abstain.'  The  T.  of  Onkelos  has  makkamar  khadatk  vl-aliq  yivour,  '  from  wine, 
new  and  old,  he  shall  be  separated.'  Onkelos  thus  gives  yayin  the  sense  of  'new- 
wine,'  and  shakar  that  of  'old  wine,'  which  makes  their  difference  to  consist, 
not  in  a  difference  of  the  juice,  but  in  a  difference  of  age  between  portions  of  the 
same  kind  of  juice, — that  of  the  grape.  A  rabbinical  tradition  is  mentioned  by 
Maimonides,  that  strong  drink  made  of  dates,  or  such  like,  was  lawful  for  the 
Nazarite,  the  kind  forbidden  here  being  strong  drink  made  with  mixture  of  wine! 
Another  of  these  traditions  went  so  far  as  to  state  that  "if  a  little  wine  be  mingled 
with  honey,  or  the  like,  so  that  there  be  no  taste  of  the  wine,  it  is  lawful  for  the 
Nazarite  to  drink  it."  What  law  could  survive  such  unprincipled  glosses  and 
elastic  interpretations? 

AND  SHALL  DRINK  NO  VINEGAR  OF  WINE,  OR  VINEGAR  OF  STRONG  DRINK]  The 
Hebrew  is  khontetz  yayin  vl-khometz  shakar  lo  yishteh,  '  fermcnted-liquor  of  winr 
and  fermented-liquor  of  shakar  he  shall  not  drink.'  The  Lxx.  reads,  kai  oxos  ex 
oinoit  kai  oxos  ex  sicera  <ni  pietai,  'and  vinegar  (fermented  liquor)  from  wine,  and 
vinegar  from  sicera,  he  shall  not  drink.'  The  T.  of  Onkelos  gives  "the  vinegar 
(khol)  of  wine  new,  and  the  vinegar  of  wine  old."  The  V.  has  acrtum  ex  vino  et 


42  NUMBERS,   VI.    I — 4. 


ex  qualibet  alia  potione  non  bibent,  *  vinegar  from  wine  and  from  any  other  liquor 
they  shall  not  drink. '  That  the  V.  should  have  rendered  shakar  in  this  clause  by 
qualibet  alia  potio  is  worthy  of  note.  The  English  A.  V.  renders  khoinclz  by 
'  vinegar '  in  the  six  places  where  it  occurs  in  the  Old  Testament,  according  to  the 
Masorite  pointing, — Numb.  vi.  3  (twice);  Ruth  ii.  14;  Psa.  Ixix.  21 ;  Prov.  x.  26; 
xxv.  20.  The  Greek  versions  of  Aquila,  Symmachus,  and  Theodotion,  of  this 
passage  are  lost,  but  in  Psa.  Ixix.  21  and  Prov.  x.  26  they  supply  oinphax,  'an 
unripe  (or  sour)  grape,'  which  is  defended  by  Michaelis.  Dr  A.  Clarke  observes, 
"  Khometz  signifies  fermented  wine,  and  is  probably  used  here  to  signify  wine  of  a 
strong  body,  or  any  highly  intoxicating  liquor."  As  the  ancients  did  not  scienti- 
fically distinguish  between  the  alcoholic  and  acetous  fermentations,  the  generic  word 
signifying  *  fermented '  was  used  to  describe  both.  In  a  hot  climate,  when  yayht 
and  shakar  passed  into  the  alcoholic  fermentation,  it  was  difficult  to  prevent  the 
acetous  following.  It  is  the  general  complaint  of  winemakers  on  the  Continent 
that  they  cannot  keep  their  wines,  or  transport  them  to  any  distance,  without 
mixing  them  with  brandy — a  contrivance  not  available  to  the  ancients. 

NEITHER  SHALL  HE  DRINK  ANY  LIQUOR  OF  GRAPES]  Hebrew,  ve-kahl-mishrath 
anahvim  lo  yishteh,  'and  every  (=any)  maceration  of  grapes  he  shall  not  drink.' 
Mishrath,  from  s/iara/i,  'to  loosen'  or  'macerate,'  signifies  'drink  made  of 
steeped  grapes.'  (So  Gesenius.)  Bishop  Patrick  understands  " secondary  wine, 
which  was  made  by  maceration  of  grapes  in  water,  after  the  juice  had  been  pressed 
out  to  make  wine. "  The  Lxx.  has  kai  hosa  katergazetai  ek  staphulees  oupietai,  '  and 
whatever  is  concocted  (or  elaborated)  from  the  grape  he  shall  not  drink.'  Aquila 
and  Symmachus  have  pasan  apobrexin  staphulees,  '  every  infusion  of  the  grape ' ; 
the  V.,  et  quidquid de  uva  exprimitur  non  bibent,  'and  whatever  from  the  grape 
is  expressed  they  shall  not  drink.'  The  Syriac  gives  'maceration  of  grapes.' 

NOR  EAT  MOIST  GRAPES,   OR  DRIED]  Hebrew,  va-anahvim  lakhim  viv&shim 

lo  yokal,  'and  grapes  moist  (=  fresh)  and  dried  he  shall  not  eat.'    The  Lxx., 

kai  staphuleen prosphaton  kai  staphida  on  phagetai,  'and  the  grape  newly  plucked, 

.and  the  raisin,  he  shall  not  eat.'     The  V.  has  uvas  recentes  siccasque  non  comedent, 

'grapes  fresh  and  dried  they  shall  not  eat.'     Onkelos  has  rattivin,  'green.' 

V.  4.  OF  THE  VINE  TREE]  Hebrew,  mig-gephen  ha-yayin,  'of  (or  from)  the 
vine  of  the  wine,'  a  phrase  intended  to  mark  definitely  the  nature  of  gephen,  which 
might  otherwise  be  taken  to  include  every  kind  of  flexile,  twig-bearing  tree. 
Gephen  ha-yayin  is  equivalent  to  '  wine-yielding  plant,'  a  mode  of  expression 
implying  ft&Hyayin  is  the  immediate  produce  of  the  vine,  and  that  grape-juice  does 
not  become  yayin  by  a  subsequent  fermentation.  The  Lxx.  gives  ex  ampelou  oinont 
'from  the  vine  wine.'*  The  V.  has  ex  vinea,  'what  concerns  the  production  of 
wine,'  a  vineyard,  or  the  vine  generically  considered. 

FROM  THE  KERNELS  EVEN  TO  THE  HUSKS]  Hebrew,  m&kharzanim  ve-ad  zag, 
'from  the  grapestones  to  the  skin.'  The  Lxx.  has  apo  stemphulfon  heos gigartou, 
'fiom  the  grapestones  unto  the  husk.*  The  Vulgate  reads,  ab  uva  pass  a  usque  ad 
acinum,  'from  the  dried  grape  to  the  berry-stone.'  Dr  Gill  remarks,  "The 
Jews  are  divided  about  the  two  words  here  used,  which  of  them  signifies  the  outer- 

*  The  punctuation  in  Maia's  splendid  edition  of  Codex  B  makes  the  Lxx.  to  stand  ex  ampelou 
binon  apo  stemphullon  heos  gigartmi,  '  from  the  vine  wine  from  the  grapestones  to  the  husk.'  This 
i  ointing  would  make  oinon  identical  with  the  grape  or  cluster.  But  oinou  maybe  a  copyist's  mistake 
(aroirtt*.  In  the  parallel  case  (Judg.  xiii.  14)  the  Lxx.  hasvjr  ampelou  tou  oinm,  '  from  the  vine  of 
the  vine.' 


NUMBERS,    VI.    13 — 20.  43 

most  part  of  the  grape  and  which  the  innermost.     Von  Gersom  agrees  with  us,  but 
it  matters  not  much  who  are  in  the  right  since  both  are  forbidden." 


CHAPTER  VI.    VERSES  13 — 20. 

13  And  this  is  the  law  of  the  Nazarite,  when  the  days  of  his 
separation  are  fulfilled:  he  shall  be  brought  unto  the  door  of  the 
tabernacle  of  the  congregation:  14 And  he  shall  offer  his  offering 
unto  the  LORD,  one  he-lamb  of  the  first  year  without  blemish  for  a 
burnt-offering,  and  one  ewe-lamb  of  the  first  year  without  blemish  for 
a  sin-offering,  and  one  ram  without  blemish  for  peace-offerings, 
is  And  a  basket  of  unleavened  bread,  cakes  of  fine  flour  mingled 
with  oil,  and  wafers  of  unleavened  bread  anointed  with  oil,  and  their 
meat-offering,  and  their  drink-offerings.  16  And  the  priest  shall  bring 
them  before  the  LORD,  and  shall  offer  his  sin-offering,  and  his  burnt- 
offering  :  17  And  he  shall  offer  the  ram  for  a  sacrifice  of  peace-offer- 
ings unto  the  LORD,  with  the  basket  of  unleavened  bread :  the  priest 
shall  offer  also  his  meat-offering,  and  his  drink-offering.  18  And  the 
Nazarite  shall  shave  the  head  of  his  separation  at  the  door  of  the 
tabernacle  of  the  congregation,  and  shall  take  the  hair  of  the  head 
of  his  separation,  and  put  /'/  in  the  fire  which  is  under  the  sacrifice  of 
the  peace-offerings.  19  And  the  priest  shall  take  the  sodden  shoulder 
of  the  ram,  and  one  unleavened  cake  out  of  the  basket,  and  one 
unleavened  wafer,  and  shall  put  them  upon  the  hands  of  the  Nazarite 
after  tht  hair  of  his  separation  is  shaven :  20  And  the  priest  shall 
wave  them  for  a  wave-offering  before  the  LORD:  this  is  holy  for  the 
priest,  with  the  wave-breast  and  heave-shoulder :  and  after  that  the 
Nazarite  may  drink  wine. 


V.  15.  A  BASKET  OF  UNLEAVENED  BREAD]  Hebrew,  vt-sai  matzoth,  'and  a 
wicker-basket  of  unfermented-cakes.' 

WAFERS  OF  UNLEAVENED  BREAD]  Hebrew,  u-rqiqai  matzoth,  'and  thin  unfer- 
mented-cakes.' 

AND  THEIR  DRINK-OFFERINGS]  Hebrew,  vl-niskaihftn,  'and  their  libations.' 
[See  Note  on  Exod.  xxix.  40.] 

V.  17.  WITH  A  BASKET  OF  UNLEAVENED  BREAD]  Hebrew,  al  sal  ham-matzoth> 
'with  a  basket  of  the  unfermented-cakes.' 

AND  HIS  DRINK-OFFERING]  Hebrew,  v%-eth  nisko,  'and  his  libation.' 

V.  19.  ONE  UNLEAVENED  CAKE]  Hebrew,  vl-halklath  matzah  akhath,  'and 
one  perforated  unfermented-cake.' 

AND  ONE  UNLEAVENED  WAFER]  Hebrew,  n-rqiq  matzah  tkhad,  'and  one  thin 
unfermented-cake.' 

V.     20.     AM)     AFTER     THAT     THE     NAZARITE     MAY     DRINK     WINE]     Hebrew, 

v^-akhar yisteh  han-Nahzir yayin,  'and  afterward  the  Nazarite  may  drink  yayin.' 
The  ceremony  of  terminating  the  vow  having  been  fulfilled,  the  principal  condition 
of  Nazaritism  would  also  cease,  and  with  it  all  the  other  conditions.  Ceasing  to 
be  a  Nazarite,  the  evidences  of  a  Nazarite  would  no  longer  be  binding;  but  no 
obligation  was  imposed  to  Anvkyayin  of  any  kind,  much  less  was  a  sanction  given 
to  the  use  of  inebriating  drinks. 


44  NUMBERS,   VI.    13 — 20. 

Observation  I.  The  rules  of  Nazaritism  as  explained  in  this  chapter  comprise 
the  three  negatives — I,  not  to  consume  any  produce  of  the  vine;  2,  not  to  cut 
the  hair ;  3,  not  to  touch  any  dead  body.  Many  speculations  have  been  put  forth 
as  to  the  reasons  for  these  prohibitions.  That  each  and  all  were  suitably  associ- 
ated with  their  vow  cannot  be  questioned,  for  to  impute  an  irrational  arbitrariness 
to  these  regulations  would  be  to  impeach  the  divine  wisdom.  A  Nazarite  was, 
by  his  voluntary  vow,  so  consecrated  to  the  divine  service  as  to  be  separated  from 
the  ordinary  pursuits  of  men.  This  separation  was  according  to  the  nature  of  the 
vow ;  and  if  the  vow  was  for  life,  so  was  the  separation — not  otherwise.  It  is  a 
Jewish  tradition  that  the  vow  could  not  be  taken  for  less  than  thirty  days.  The 
Nazarite  was  not  to  touch  any  dead  body,  which  was  typical  of  his  separation  from 
things  corruptible.  He  was  not  to  cut  his  hair,  the  length  of  which  signified  his 
subjection  (i  Cor.  xi.  5)  and  visibly  testified  to  his  fidelity,  and  presented  the 
symbol  of  strength  and  abundant  vitality.  He  was  not  to  take  the  produce  of  the 
vine,  either  liquid  or  solid,  for  this  was  an  effectual  safeguard  not  only  against 
danger  from  the  use  of  intoxicating  drinks,  but  also  against  temptation  or  mistake 
should  the  inebriating  article  be  substituted  for  the  innocuous.  "They  were  to 
eat  nothing  that  came  of  the  vine,  to  teach  us  with  the  utmost  care  and  caution 
to  avoid  sin  and  everything  that  borders  on  it  and  leads  to  it,  or  may  be  a  tempta- 
tion to  us." — Matthew  Henry.  "  Everything  which  might  have  even  a  tend- 
ency," says  Professor  Moses  Stuart,  "to  inspire  them  with  a  taste  for  inebriating 
liquor  was  to  be  most  carefully  avoided."  That  this  abstinence  was  prescribed 
as  a  means  of  moral  protection  is  also  clear  from  the  conduct  of  those  who  gave 
them  wine  to  drink,  'and  so,'  says  Matthew  Henry,  'did  the  tempter's  work.' 
(Amos  ii.  12.)  Ainsworth  remarks,  "By  this  prohibition  God  taught  the 
Nazarites  sanctification  in  mortifying  the  lusts  of  the  flesh,  for  the  drinking  of 
these  endangereth  men  to  'forget  the  love  of  God,'  to  mock  and  to  rage."  No 
value  can  be  attached  to  the  rabbinical  notion,  adopted  by  Lightfoot,  that  the 
vine  was  forbidden  to  the  Nazarites  because  it  had  been  the  forbidden  tree 
in  Paradise.  The  leper,  according  to  Lightfoot,  was  an  emblem  of  the  wretched 
state  of  man  since  the  fall,  and  the  Nazarite  the  emblem  of  man  in  his  state  of 
innocence.  Some  Jewish  writers,  with  whom  Dr  Gill  coincides,  think  that  there 
is  a  meaning  in  the  law  of  the  Nazarite  following  the  law  of  ordeal  concerning 
women  suspected  of  conjugal  infidelity,  "and  as  wine  leads  to  adultery,  as  Jarchi 
observes,  abstinence  from  it,  which  the  Nazarites  were  obliged  to,  and  forbearance 
of  trimming  and  dressing  the  hair,  and  a  being  more  strictly  and  closely  dovoted  to 
the  service  of  God,  were  very  likely  means  of  preserving  from  unchastity  and  any 
suspicion  of  it." 

2.  Ancient   Nazaritism  was  more  comprehensive  than  teetotalism,   so  that  no 
argument  against  the  latter  can  be  founded  upon  the  contrast  between  Jesus  and 
the  Baptist  [see  Note  on  Matt.  xi.  18,  19] ;  whereas  the  remarkable  health  and 
vigor  of  the  Nazarites  (Lam.  iv.  7)  was  a  standing  refutation  of  the  still  prevalent 
superstition  which  connects  those  physical  blessings  with  some  use  of  intoxicating 
liquor. 

3.  The  essential  spirit  of  Nazaritism — self-consecration  to  God,  religious  willing- 
hood — is  incorporated  with  Christianity  and  identified  with  its  highest  develop- 
ments of  liberty  and  excellence.     Abstinence  from  intoxicating  liquors  is,  there- 
fore, not  less  needful  than  in  ancient  times  as  a  moral  safeguard,  unless  it  can  be 
shown  that  those  liquors  have  ceased  to  exert  the  fourfold  influence  of  stimulating 
the  animal  propensities,  weakening  the  reason,  dulling  the  moral  sensibilities,  and 
diminishing  the  will-power.     In  moderate  drinking  these  influences  may  be  only 


NUMBERS,    XIII.    I/,    20,    23.  45 

slightly  felt,  but  the  tendency  cannot  he  mistaken  ;  and  as  the  capacity  of  correctly 
estimating  the  danger  and  warding  it  off  is  lowered  in  proportion  to  the  effect  of 
the  liquor  consumed,  the  drinker  is  commonly  the  victim  of  self-deception  until 
some  palpable  transgression  covers  him  with  shame,  or  until  habit  has  fostered  an 
appetite  that  eats  into  the  soul  as  a  canker.  Both  as  a  sanitary  regimen  and  a 
spiritual  auxiliary,  abstinence  is  commended  to  universal  Christian  adoption  by  the 
conjoint  statute  and  experience  of  the  Nazarites.  [Concerning  Nazarites  and 
Nazaritism,  see  Notes  on  Judg.  xiii.  5,  7;  Lam.  iv.  7;  Amos  ii.  II,  12;  Luke 
i.  'SO  

CHAPTER  IX.    VERSE  n. 

The  fourteenth  day  of  the  second  month  at  even  they  shall  keep 
it,  and  eat  it  with  unleavened  bread  and  bitter  herbs. 


WITH  UNLEAVENED  BREAD  AND  BITTER  HERBS]  Hebrew,  al-matzoth  vm'rorim, 
•with  unfermented-cakes  and  bitter-herbs.' 


CHAPTER  XIII.     VERSES  17,  20. 

17  And  Moses  sent  them  to  spy  out  the  land  of  Canaan. 
(Now  the  time  was  the  time  of  the  first-ripe  grapes.) 


V.  20.  FIRST-RIPE  GRAPES]  Hebrew,  bikurai  anahvim,  'the  firstfruits  of 
grape-clusters.'  The  Lxx.  has  prodromal  staphulecs,  'the  forerunners  of  the 
grape.'  The  V.  gives  quando  jam  pracoqua  uva  vesci  possunt,  'when  now  the 
premature  (=  earliest)  grapes  may  be  eaten.'  This  season  was  early  in  August. 


CHAPTER  XIII.    VERSE  23. 

And  they  came  unto  the  brook  of  Eshcol,  and  cut  down  from 
tnence  a  branch  with  one  cluster  of  grapes,  and  they  bare  it  between 
two  upon  a  staff;  and  they  brought  of  the  pomegranates,  and  of  the 
figs.  

THE  BROOK  OF  ESHCOL]  Hebrew,  nakhal  eshkol.  The  marginal  rendering 
in  the  A.  V.  is  'valley,'  and  the  exact  meaning  of  nakhal  in  this  passage  is 
doubtful,  since  nakhal,  though  undoubtedly  signifying  a  stream  or  torrent,  was 
applied  to  a  watercourse  which  in  summer  would  be  perfectly  dry.  The 
Lxx.  has  heos  pharangos  botruos,  '  to  the  ravine  of  a  grape-cluster ' ;  but  the 
V.  (with  which  most  of  the  ancient  versions  agree)  gives  ad  torrentem  botri,  'to 
the  torrent  of  a  grape-cluster.'  It  will  be  observed  that  the  A.  V.  differs  from  the 
Lxx.  and  V.  in  treating  the  Hebrew  eshkol  as  a  proper  name ;  and  as  the  district 
was  the  same  as  that  where  Abraham  dwelt  with  Mamre,  Eshcol,  and  Ancr 
(Gen.  xiv.  13),  it  is  not  improbable  that  the  Israelites  were  accidentally  reviving 
the  name  it  had  formerly  borne. 

A  BRANCH  WITH  ONE  CLUSTER  OF  GRAPES]  Hebrew,  zlmorah  v%-eshkol  anahv- 
im  akhad,  'a  branch  (=  vine-branch),  even  a  stalk  of  grape-clusters.'  [As  to 
Eshkol,  see  Note  on  Gen.  xl.  10.]  On  this  branch  grew  one  immense  bunch  of 


46  NUMBERS,    XVIII.    12. 


grapes,  so  heavy  that  it  required  to  be  suspended  on  a  staff  and  carried  by  two 
men.  Clusters  weighing  from  twenty  to  forty  pounds  and  upwards  are  still  seen 
in  various  parts  of  Syria.*  The  Lxx.  has  kleenia  kai  botnm  staphnUes  hena  epautout 
'a  branch,  and  one  bunch  of  grapes  with  it.'  The  V.  reads, palmitem  cum  uvo- 
sua,  4a  young  branch  with  its  own  grape.' 


CHAPTER  XIII.    VERSE  24. 

The  place  was  called  the  brook  Eshcol,  because  of  the  cluster  of 
grapes  which  the  children  of  Israel  cut  down  from  thence. 


So  famous  a  grape-producing  district  might  well  receive  an  appropriate  descrip- 
tion. [See  Note  on  xiii.  23.]  The  T.  of  Jonathan  adds  that  wine  (khamraJi)  ran 
from  the  branch  as  a  torrent!  Jonathan,  however,  does  not  go  so  far  as  some 
modern  rabbins,  and  affirm  that  the  wine  was  fermented ! 


CHAPTER  XV.    VERSES  5,  7,  10. 

s  And  the  fourth  part  of  an  hin  of  wine  for  a  drink-offering  shalt 
thou  prepare  with  the  burnt-offering  or  sacrifice,  for  one  lamb.  .  .  . 
7  And  for  a  drink-offering  thou  shalt  offer  the  third  part  of  an  hin  of 
wine,  for  a  sweet  savor  unto  the  LORD.  .  .  .  ioAnd  thou  shalt 
bring  for  a  drink-offering  half  an  hin  of  wine,  for  an  offering  made  by 
fire,  of  a  sweet  savor  unto  the  LORD. 


See  Note  on  Exod.  xxix.  40.     In  each  verse  the  Hebrew  for  '  wine '  is  yayin  ; 
the  Lxx.  has  oinos,  and  the  V.  vinum. 


CHAPTER  XVI.    VERSE  14. 

Moreover  thou  hast  not  brought  us  into  a  land  that  floweth  with 
milk  and  honey,  or  given  us  inheritance  of  fields  and  vineyards : 
wilt  thou  put  out  the  eyes  of  these  men  ?  we  will  not  come  up. 


AND  VINEYARDS]  Hebrew,  vah-kahrem,  'and  a  vineyard.' 


CHAPTER  XVIII.    VERSE  12. 

All  the  best  of  the  oil,  and  all  the  best  of  the  wine,  and  of  the 
wheat,  the  firstfruits  of  them  which  they  shall  offer  unto  the  LORD,  them 
have  I  given  thee. 

*"The  grapes  themselves  must  have  been  very  large,  if  any  inference  can  be  drawn  from  the 
size  of  those  which  modern  travelers  have  observed  in  the  country.  Nau  affirms  (p.  458)  that  he 
saw,  in  the  neighborhood  of  Hebron,  grapes  as  large  as  one's  thumb.  Dandini,  although  an 
Italian,  was  astonished  at  the  large  size  to  which  grapes  attained  in  Lebanon,  being,  he  says 
(p.  79),  as  large  as  prunes.  Mariti  (3,  134)  affirms  that  in  different  parts  of  Syria  he  had  seen 
grapes  of  such  extraordinary  size  that  a  bunch  of  them  would  be  a  sufficient  burden  for  one  man. 
Nei.chutz  states  he  cou:d  say  with  truth  that  in  the  mountains  of  Israel  he  saw,  and  had  eaten  from, 
bunches  of  grapes  that  were  half  an  ell  long,  and  the  grapes  two  joints  of  a  finger  in  length.  Even 
in  our  own  country  a  bunch  of  Svrian  grapes  was,  some  years  ago,  produced  at  Welbeck,  and  sent 
as  a  present  from  the  Duke  of  Portland  to  the  Marquis  of  Kockingham,  which  weighed  nineteen 
pound';.  It  was  conveyed  to  its  destination — more  than  twenty  miles  distant — on  a  staff  by  four 
laborers,  two  of  whom  bore  it  in  rotation:  thus  affording  a  striking  illustration  of  the  proceeding 
of  the  Israelites.  The  greatest  diameter  of  this  cluster  was  nineteen  inches  and  a  half,  its  circum- 
fe-ence  four  feet  and  a  half,  and  its  length  nearly  twenty-three  inches." — Tirosh  Lo  Yayin 
(1841). 


NUMBERS,    XVIII.    2/,    30.  47 

AND  ALL  THE  BEST  OF  THE  WINE]  Hebrew,  vt-kakl  khalev  tirosh,  'and  all  the 
best  (or  choice  part)  of  the  vine-fruit.'  Tiros/i  is  here  again  grouped  with  yitzhar 
(olive  and  orchard  fruit),  and  with  dahgan  (corn  of  all  kinds),  the  t»io  forming  an 
ascending  scale — yitzhar,  tirosh,  dahgan — of  the  most  valuable  natural  products  of 
the  'goodly  land.'  If  any  uncertainty  existed  as  to  these  terms  denoting  the  fruits 
of  the  soil  in  their  solid  state,  it  would  be  removed  by  the  expression  '  the  first- 
fruits '  (rashithini),  and  by  the  language  of  verse  13,  "Whatsoever  is  first  ripe  in 
the  land,  which  they  shall  bring  unto  the  Lord,  shall  be  thine:  every  one  that  is 
clean  in  thine  house  shall  eat  of  it."  The  Lxx.  has  kai  pasa  aparchee  elaiou,  kai 
pasa  aparchee  oinou,  sitoii,  'and  all  the  firsts  of  oil,  and  all  the  firsts  of  wine,  of 
corn.'  The  V.  gives  omneni  meditllam  olei,  et  vini,  ac  frumcnti,  'and  all  the 
choice  part  of  oil,  of  wine,  and  of  corn.'  The  Samaritan  Version,  instead  of  'all  the 
best  of  wine  and  corn,'  has  the  strange  reading  of  'every  liquor  of  dry  or  old.1 
The  T.  of  Onkelos  for  tirosh  has  khamar.  Jonathan  gives  '  every  good  of  the 
wine  of  the  grape ' — khamar  inbah.  In  Walton's  Polyglot  translation  tirosh  is 
rendered  by  mustt,  'of  unfermented  wine.'  With  this  also  agrees  the  Arabic 
Version,  which  commonly  translates  tirosh  by  ttzer.  This  is  a  case,  as  a  reference 
to  the  original  will  evince,  in  which  the  Jews  of  the  Captivity  seem  to  have  lost  the 
true  and  certain  sense  of  the  words  tirosh  and  yitzhar  (vine  and  orchard  fruit),  and 
to  have  narrowed  their  meaning  down  to  that  of  a  liquid  prepared  by  man,  and  at 
the  same  time  to  have  confused  lirosh  with  a  species  of  yayin  (as  ahsis  or  khemer), 
and  yitzhar  with  shemen,  the  conventional  and  specific  word  for  oil.  [See  Prel. 
Dis.]  The  modern  versions  all  follow  in  the  traditional  rut. 


CHAPTER  XVIII.    VERSE  27. 

And  this  your  heave-offering  shall  be  reckoned  unto  you  as  though 
it  were  the  corn  of  the  threshing-floor,  and  as  the  fullness  of  the  wine- 
press. 

AND  AS  THE  FULLNESS  OF  THE  WINEPRESS]  Hebrew,  vt-kamlaah  min-hay- 
yaJujm,  'and  like  the  abundance  of  the  vine-vat.'  Yahqcv,  as  the  vat  or  reservoir 
into  which  the  juice  (lowed,  is  distinguished  by  some  critics  from  gath,  the  recep- 
tacle of  the  grapes,  where  they  were  trodden,  =  the  wine-press  ;  but  the  soundness 
of  this  distinction  is  doubtful.  The  Lxx.  has  aphairema  apo  leenoit,  '  and  produce 
from  the  wine-press.'  In  the  V.  the  whole  sentence  runs — Ut  reputetur  vobis  in 
oblationem  prim  itivontm  tarn  de  areis  qttam  tie  torcularibus,  '  that  it  may  be  reckoned 
to  you  as  an  oblation  of  firstfruits,  as  well  from  the  threshing-floors  as  from  the  wine- 
presses.'  Ts.  Onkelos  and  Jonathan  have  'wine  of  fullness  from  the  wine-press.' 
The  Arabic  Version  has  'the  expressed  juice  (elzer)  from  the  wine-press.' 


CHAPTER  XVIII.    VERSE  30. 

Therefore  thou  shalt  say  unto  them,  When  ye  have  heaved  the  best 
thereof  from  it,  then  it  shall  be  counted  unto  the  Levites  as  the  in- 
crease of  the  threshing-floor,  and  as  the  increase  of  the  wine-press. 


:>  AS  THE  INCREASE  OF  THE  WINK-PRESS]  Hebrew,  vt-klt/ivaut/t  yahqcv, 
'and  as  the  produce  of  the  wine- vat.'     The  Lxx.  reads,  hus  geneema  apo  Uenoit, 


48  NUMBERS,    XXI.    1 6 — 1 8,    22. 

'and  as  produce  from  the  wine-press.'  The  Aldine  edition  of  the  Lxx.  has  a 
Phairema  apo  lecnou,  '  produce  of  the  press.'  The  V.  rendering  is  quasi  de  area  et 
torculari  dcderitis  primitias,  '  as  if  yielding  the  firsts  of  the  floor  and  the  wine-press/ 
Onkelos  gives  'as  fruit  of  the  wine-press.' 


CHAPTER  XX.    VERSE  5. 

And  wherefore  have  ye  made  us  to  come  up  out  of  Egypt,  to  bring 
us  in  unto  this  evil  place  ?  it  is  no  place  of  seed,  or  of  figsj  or  of  vines, 
or  of  pomegranates;  neither  is  there  any  water  to  drink. 


OR  VINES]  Hebrew,  -ue-gephen,  'and  vine.'  This  makes  it  clear  that  the  Israel- 
ites were  accustomed  to  see,  and  probably  to  eat,  the  fruit  of  the  vine,  in  Egypt. 
In  regard  to  liquids,  it  is  not  the  absence  of  wine  of  which  they  complain,  but  the 
want  of  water,  and  to  supply  this  real  necessity  the  miracle  of  the  smitten  rock  is 
performed  (verse  n). 

CHAPTER  XX.    VERSE  17. 

Let  us  pass,  I  pray  thee,  through  thy  country;  we  will  not  pass 
through  the  fields,  or  through  the  vineyards,  neither  will  we  drink  of 
the  water  of  the  wells :  we  will  go  by  the  king's  high  way,  we  will  not 
turn  to  the  right  hand,  nor  to  the  left,  until  we  have  passed  thy 
borders. 


OR  THROUGH  THE  VINEYARDS]  Hebrew,  uv-keremt  'and  through  (or  into)  a 
vineyard,'  =  land  set  with  vines  and  fruit-trees. 


CHAPTER  XXL    VERSES  16 — 18. 

16  And  from  thence  they  went  to  Beer:  that  is  the  well  whereof  the 
LORD  spake  unto  Moses,  Gather  the  people  together,  and  I  will  give 
them  water.  17  Then  Israel  sang  this  song,  Spring  up,  O  well ;  sing 
ye  unto  it :  18  The  princes  digged  the  well,  the  nobles  of  the  people 
digged  it,  by  the  direction  of  the  lawgiver,  with  their  staves. 


To  BEER]  Beer  (or  Baar)  signifies  'well,'  an  etymology  which  throws  light 
upon  this  passage.  The  Song  of  the  Tribes  is  a  beautiful  tribute  to  the  priceless 
value  of  water,  an  element  most  appreciated  in  'a  dry  and  thirsty  land,'  where 
running  streams  are  absent.  How  strange  that  'a  good  creature  of  God'  like  this 
should  be  despised  by  those  who  bestow  the  title  emphatically  on  the  products  of 
misapplied  ingenuity ! — and,  stranger  still,  that  they  should  regard  this  preference 
and  characterization  as  a  mark  of  superior  wisdom ! 


CHAPTER  XXI.    VERSE  22. 

Let  me  pass  through  thy  land :  we  will  not  turn  into  the  fields,  or 
into  the  vineyards ;  we  will  not  drink  of  the  waters  of  the  well :  but 
we  will  go  along  by  the  king's  high  way,  until  we  be  past  thy  borders. 

OR  INTO  THE  VINEYARDS]  Hebrew,  uv-kerem,  *  and  into  (or  through)  a  vine- 
yard/ 


NUMBERS,    XXVIII.    /,    14.  49 

CHAPTER  XXI.    VERSE  29. 

Woe  to  thee,  Moab!  thou  art  undone,  O  people  of  Chemosh:  he 
hath  given  his  sons  that  escaped,  and  his  daughters,  into  captivity 
unto  Sihon  king  of  the  Amorites. 


CHEMOSH]  Hebrew,  A'SmosA.  "Some,"  says  Rosenmiiller,  "think  this  the 
same  with  the  Greek  Comus,  the  god  of  feasting  (or  guzzling),  drinking,  and  all 
lasciviousness  and  wantonness.  Others  think  the  word  the  same  with  kemus,  the 
Arabic  for  'lice,'  and  that  it  was  the  image  of  one  made  with  astrologic  art  to 
extirpate  lice.  So  the  Acaronites  worshipped  Baal-zebul,  'the  fly  god.'"  Gesenius 
considers  it  to  signify  'subduer,'  'conqueror.' 


CHAPTER  XXII.    VERSE  24. 

But  the  angel  of  the  LORD  stood  in  a  path  of  the  vineyards,  a  wall 
being  on  this  side,  and  a  wall  on  that  side. 


IN  A  PATH  OF  THE  VINEYARDS]  Hebrew,  bt-mishol hak'ramim,  'in  a  narrow- 
path  of  the  vineyards,' — a  road  running  through  a  district  set  with  vines.  These 
paths  were  exceedingly  narrow,  and  sometimes  flanked,  as  in  this  case,  with  walls 
made  of  the  stones  taken  from  the  land. 


CHAPTER  XXVIII.    VERSE  7. 

And  the  drink-offering  thereof  shall  be  the  fourth  part  of  an  hin  for 
the  one  lamb :  in  the  holy  place  shalt  thou  cause  the  strong  wine  to 
be  poured  unto  the  LORD  for  a  drink-offering. 


DRINK-OFFERING]  Hebrew,  nesek,  'a  libation,'  =  that  which  is  poured  out. 

AN  HIN]  Hebrew,  hin.     See  Note  on  Exod.  xxix.  40. 

THE  STRONG  WINE]  Hebrew,  shakar,  'sweet  drink.'  The  Lxx.  has  sikera ; 
the  V.  vini,  'of  wine.'  The  T.  of  Onkelos  has  'a  libation  of  old  wine'  (dakha- 
mar  attiq}.  The  Jerusalem  T.  renders  khamar  bekhir,  'a  choice  wine.'  Jonathan 
agrees  with  Onkelos,  but  adds,  "  If  old  wine  cannot  be  found,  let  wine  of  forty  days 
be  poured  out  before  the  Lord."  This  is  the  only  place  where  the  A.  V.  gives  to 
shakar  the  rendering  of  '  strong  -wine'/  probably  to  make  the  passage  agree  with 
verse  14,  and  with  Exod.  xxix.  40,  where  wine  (yayin)  alone  is  mentioned. 
Shakar  may  here  be  taken  in  its  most  comprehensive  sense,  as  including  all  sweet 
drinks,  even  yayin  in  its  sweet  condition;  or  the  injunction  may  be  read  as  a  per- 
mission to  use  either  shakar  or  yayin,  as  might  be  most  convenient.  [See  Note  on 
Cant.  viii.  2.] 

It  is  not  necessary  to  quote  at  length  the  other  passages  in  this  chapter  where 
the  word  nesek,  'drink-offering,'  or  better,  'libation,'  occurs.  A  reference  will 
suffice  to  verses  9,  10,  14,  15,  24,  31. 


CHAPTER  XXVIII.    VERSE  14. 

And  their  drink-offerings  shall  be  half  an  hin  of  wine  unto  a  bul- 
lock, and  the  third  part  of  an  hin  unto  a  ram,  and  a  fourth  part  of  an 

7 


50  NUMBERS,    XXXII.    9. 


hin  unto  a  lamb :  this  is  the  burnt-offering  of  every  month  through- 
out the  months  of  the  year. 


OF  WINE]  Hebrew,  yayin,  'wine';  the  Lxx.  oinou,  and  V.  viniy  'of  wine.' 


CHAPTER  XXVIII.    VERSE  17. 

And  in  the  fifteenth  day  of  this  month  is  the  feast :  seven  days  shall 
unleavened  bread  be  eaten. 


UNLEAVENED    BREAD]    Hebrew,   matzoth,    * unfermented-cakes ' ;    the    Lxx., 
azuma,  '  unfermented-things  ' ;  the  V.,  azymis,  'with  unfermented  things.' 


CHAPTER  XXXII.    VERSE  9. 

For  when  they  went  up  unto  the  valley  of  Eschol,  and  saw  the  land, 
they  discouraged  the  heart  of  the  children  of  Israel,  that  they  should 
not  go  into  the  land  which  the  LORD  had  given  them. 

UNTO  THE  VALLEY  OF  EsHCOL]  Hebrew,  ad  nahkal  Eshkol,  '  to  the  valley  of 
Eshcol.'  [See  Note  on  Numb.  xiii.  23.] 


THE  BOOK  OF  DEUTERONOMY. 


CHAPTER  I.    VERSE  24. 

And  they  turned  and  went  up  into  the  mountain,  and  came  unto 
the  valley  of  Eshcol,  and  searched  it  out. 


THE  VALLEY  OF  ESHCOL]  See  Notes  on  Numb.  xiii.  23,  24. 


CHAPTER  II.    VERSE  6. 

Ye  shall  buy  meat  of  them  for  money,  that  ye  may  eat ;  and  ye 
shall  also  buy  water  of  them  for  money,  that  ye  may  drink. 


The  value  attached  to  water  in  the  East  is  here  brought  strikingly  before  us ; 
also  the  justice  which  characterized  the  policy  of  the  Jewish  lawgiver.  The  Edorn- 
ites  were  in  possession  of  the  wells,  and  the  fluid  of  life  must  be  paid  for,  if  money 
would  be  accepted. 


CHAPTER  VI.    VERSE  n. 


And  houses  full  of  all  good  things,  which  thou  filledst  not,  and 
wells  digged,  which  thou  diggedst  not,  vineyards  and  olive  trees, 
which  thou  plantedst  not ;  when  thou  shalt  have  eaten  and  be  full. 


VINEYARDS]  Hebrew,  kerahmim,  'vineyards.' 


CHAPTER  VII.    VERSE  13. 

And  he  will  love  thee,  and  bless  thee,  and  multiply  thee :  he  will 
also  bless  the  fruit  of  thy  womb,  and  the  fruit  of  thy  land,  thy  corn, 
and  thy  wine,  and  thine  oil,  the  increase  of  thy  kine,  and  the  flocks  of 
thy  sheep,  in  the  land  which  he  sware  unto  thy  fathers  to  give  thee. 


:>  THE  FRUIT  OF  THY  LAND]  Hebrew,  u-phri  admahthekah,  'and  the  fruit  of 
thy  >"H.'  /W/,  'fruit,'  is  derived  from  pahrah,  'to  bear,'  and  is  here  used  com- 
prehensively of  the  three  principal  productions  of  the  Holy  Land,  dahgan,  tirosh, 
yitzhar — corn,  vine-fruit,  and  orchard-fruit. 

THY  \VINF]  The  Hebrew  is  vl-tiro$hkah ,   'and  thy  vine-fruit.'     Onkelos  has 
;-<:/-,    <and   thy  wine';   the   Lxx.,   ton  oinou  sou,    'of  thy  wine.'     So  the 


52  DEUTERONOMY,   XI.    14. 

Syriac.  The  Arabic  has  'thy  expressed  juice.'  The  V.,  atque  vindemicz,  'and  of 
(thy)  vintage ' — showing  that  St  Jerome  recognized  the  solid  character  of  the  sub- 
stance denoted  by  tirosh.  We  have  here  the  advantage  of  consulting  a  fragment 
of  the  Greek  version  of  Aquila,  which  was  held  in  high  repute  for  its  literal  ren- 
derings. He  gives  opdrismon  sou,  'thy  autumnal  fruit, '  =  the  vine-fruit  in  its 
maturity.  This  agrees  with  the  various  senses  of  'to  occupy,'  or  'possess,'  or  'to 
expel,'  borne  by  yahrash  (the  root  of  tirosh). 


CHAPTER  VII.    VERSE  25. 

The  graven  images  of  their  gods  shall  ye  burn  with  fire  :  thou  shalt 
not  desire  the  silver  or  gold  that  is  on  them,  nor  take  it  unto  thee, 
lest  thou  be  snared  therein  :  for  it  is  an  abomination  to  the  LORD  thy 
God. 


The  sin  of  idolatry  was  so  heinous,  and  the  danger  of  incurring  it  so  great,  that 
not  only  were  the  objects  of  heathen  worship  to  be  burnt,  but  the  idol  ornaments 
were  to  perish  with  them,  lest  their  possession  should  be  a  snare.  This  command 
clearly  embodies  the  principle,  that  things  intrinsically  harmless,  and  even  useful, 
are  to  be  put  away  when  their  association  with  things  evil  has  made  them  a  source 
of  moral  peril.  What  intelligent  reader  can  fail  to  discern  the  force  with  which 
this  principle  applies,  not  only  to  the  use  of  strong  drinks,  but  also  to  every  custom 
encouraging  their  use  ?  Not  merely  should  the  alcoholic  idols  of  Britain  be  for« 
saken,  but  whatever  tends  to  popularize  and  recommend  them  is  to  be  studiously 
renounced.  . 

CHAPTER  VIII.    VERSES  7,  8. 

7  For  the  LORD  thy  God  bringeth  thee  into  a  good  land,  a  land  of 
brooks  of  water,  of  fountains  and  depths  that  spring  out  of  valleys 
and  hills ;  8  A  land  of  wheat,  and  barley,  and  vines,  and  fig-trees,  and 
pomegranates ;  a  land  of  oil  olive,  and  honey. 


V.  8.  AND  VINES]  Hebrew,  v%-gephen,  '  and  the  vine.' 

AND  HONEY]  Hebrew,  u-d'vask,   'and  honey.' 

The  profusion  of  water  in  Canaan,  supplied  by  rain,  springs,  and  watercourses, 
formed  a  striking  contrast  with  the  state  of  Egypt,  where  rain  seldom  fell,  and 
where  the  almost  exclusive  water  supply  was  derived  from  the  river  Nile. 


CHAPTER  XI.    VERSE  14. 

That  I  will  give  you  the  rain  of  your  land  in  his  due  season,  the 
first  rain  and  the  latter  rain,  that  thou  mayest  gather  in  thy  corn,  and 
thy  wine,  and  thine  oil. 

THAT  THOU  MAYEST  GATHER  IN]  Hebrew,  vZ-ahsaphtah,  from  ahsaph,  '  to  scrape 
together,'  pointing  to  the  collecting  of  the  solid  fruits  of  the  earth. 

AND  THY  WINE]  Hebrew,  vl-tiroshkah,  '  and  thy  vine-fruit. '  The  Lxx.  gives 
kai  ton  oinon  sou,  'and  thy  wine';  the  V.  et  vinum,  'and  wine.'  The  Targum 
of  Onkelos  has  v'khamrah,  '  and  thy  wine  ' ;  Jonathan's,  khamraidon,  '  your  wines.' 
The  Syriac  has  '  wine,'  and  the  Arabic  '  expressed  juice '  (etzer). 


DEUTERONOMY,    XIV.    23,    26.  53 

CHAPTER  XII.    VERSE  17. 

Thou  mayest  not  eat  within  thy  gates  the  tithe  of  thy  com,  or  of 
thy  wine,  or  of  thy  oil,  or  the  firstlings  of  thy  herds  or  of  thy  flock, 
nor  any  of  thy  vows  which  thou  vowest,  nor  thy  freewill  offerings,  or 
heave-offering  of  thine  hand. 

Again  we  have  tiros h  as  the  second  member  of  the  triad  (corn,  vine-fruit,  and 
orchard-fruit).  The  Lxx.  keeps  to  oinon ;  the  V.  returns  to  vinum.  Walton's 
Polyglot  Version  gives,  as  usual,  mustum  (new,  unfermented  wine)  as  the  Latin 
equivalent  of  the  Hebrew  and  Hebrew-Samaritan  text;  and  with  this  the  Arabic 
Version  agrees  (etzer).  The  word  'eat'  (ahkaf),  applied  to  the  natural  triad, 
confirms  the  theory  of  their  solid  character ;  for  though  we  may  speak  of  '  eating ' 
a  meal  of  which  liquids  form  an  unnamed  part,  we  should  never  speak  of  '  eating ' 
three  things,  only  one  of  which  was  a  solid.  Even  '  eating  '  toast-and-water  would 
be  an  absurd  phrase. 

CHAPTER  XIV.    VERSE  23. 

And  thou  shalt  eat  before  the  LORD  thy  God,  in  the  place  which 
he  shall  choose  to  place  his  name  there,  the  tithe  of  thy  corn,  of  thy 
wine,  and  of  thine  oil,  and  the  firstlings  of  thy  herds  and  of  thy  flocks ; 
that  thou  mayest  learn  to  fear  the  LORD  thy  God  always. 


The  triad  here  recurs,  and  tirosh  again  occupies  the  second  place.  The  Lxx. 
repeats  its  oinon,  which  anciently,  however,  had  a  wider  sense  than  mere  fluid  wine. 
(See  Note  on  Jer.  xl.  10,  12.)  The  V.  follows  with  its  vinum. 


CHAPTER  XIV.    VERSE  26. 

And  thou  shalt  bestow  that  money  for  whatsoever  thy  soul  lusteth 
after,  for  oxen,  or  for  sheep,  or  for  wine,  or  for  strong  drink,  or  for 
whatsoever  thy  soul  desireth :  and  thou  shalt  eat  there  before  the  LORD 
thy  God,  and  thou  shalt  rejoice,  thou,  and  thine  household. 


OR  FOR  WINE  OR  FOR  STRONG  DRINK]  Hebrew,  u-vay-yayin,  u-vash-shakar, 
1  and  for  wine,  and  for  sweet  drink ' ;  the  Lxx. ,  ee  epi  oino,  ee  epi  sikcra,  '  or  for 
wine,  or  for  sicera*  The  V.  has  vinum  quoque  et  siceram,  '  wine  also  and  sicera.' 
The  Targums  of  Onkelos  and  Jonathan  read,  uba-khamar  khadath  v'attiq,  '  for 
wine,  new  and  old.'  The  Syriac  has  'for  wine  and  sicfra.'  The  Arabic  has  '  for 
wine  and  expressed  juice  '  (etzer).  Aquila's  rendering  of  shakar  is  the  only  part 
of  the  verse  preserved — methusmati,  which  some  render  '  for  an  intoxicating  drink '; 
but  he  may  have  used  methusma  in  the  strict  and  original  sense  of  its  root  mcthud, 
'to  drink  largely  of  what  is  sweet.'  [On  SHAKAR,  see  Prel.  Dis.,  and  Note  on 
Lev.  x.  8 — 15.] 

AND  THOU  SHALT  EAT  THEM]  Hebrew,  vt-akaltak,  'and  thou  shalt  eat.' 
'  Them '  is  supplied  by  the  English  translators,  being  absent  from  the  text,  which 
reads,  'and  thou  shalt  eat  there.'  The  V.  has  simply  'and  thou  shalt  eat.' 


Devout  Israelites  with  their  families  going  up  from  a  distance  to  the  House  of 
God  would  find  it  burdensome  or  impossible  to  take  with  them  in  substance  the 


54  DEUTERONOMY,    XIV.    26. 

tithes  of  the  corn-field,  the  vineyard,  and  the  orchard,  and  the  firstlings  of  herd  and 
fold.  They  were,  therefore,  permitted  to  convert  these  tithes  into  money,  and  on 
their  arrival  at  the  sacred  capital  to  purchase  with  this  money  things  corresponding 
to  those  they  could  not  conveniently  convey  from  their  homes.  Instead  of  tirosh  and 
yitzhar,  they  might  buy  yayin  (the  juice  of  tirosh)  and  shakar  (the  juice  of  other 
fruits),  or  'whatever  their  soul  lusted  after'  (*'.  e.  if  desired  in  a  good,  not  in  an 
evil  sense,  for  this  is  here  the  meaning  of  avah),  or  whatever  their  soul  'desired,' 
— literally,  '  asked  from  itself, '  which  is  the  marginal  reading.*  This  comprehen- 
sive permission  was  implicitly  limited  by  two  conditions, — ist,  that  the  things  so 
purchased  were  good  in  themselves;  2d,  that  they  were  not  prohibited  by  the 
Levitical  law.  It  has  been  held  by  some  that  this  regulation  sanctioned  the  use  of 
intoxicating  drinks ;  but, — 

(1)  Nothing  is  said  of  the  inebriating  quality  of  the  drinks  named;  and  the 
permission  would  have  been  fully  observed  by  the  use  of  unfermented  yayin  and 
shakar. 

(2)  It  is  true  that  the  purchase  and  consumption  of  fermented  yayin  and  shakar 
are  not  prohibited;  but,  on  the  other  hand,  nothing  is  said  against  buying  and 
drinking  them  in  an  impure  and  drugged  condition.     It  may  surely  be  presumed 
that  the  divine  intention  had  respect  to  these  liquids  in  their  most  innocent  and 
-well-known  nutritious  state ;  and  any  departure  from  the  spirit  of  this  arrangement 
— any  abuse  of  the  privilege — could  not  be  chargeable  on  the  Supreme  Lawgiver, 
but  on  the  people  themselves. 

(3)  The  question  why  the  use  of  intoxicating  liquors  was  permitted,  opens  up 
another  and  distinct  line  of  inquiry,  and  is  similar  to  many  other  questions ;  such 
as  why  polygamy,  facility  of  divorce,  slavery,  etc.,  were  allowed,  and  even  made 
the  subjects  of  positive  legislation.     The  words  of  the  Lord  (Matt.  v.  31,  32; 
xix.   7,  8)  supply  the  general  answer.     The  evil  '  suffered '  was  not  sanctioned, 
'commanded,'  or  blessed  by  God;  and  in  regard  to  intoxicating  drinks,  intimations 
were  frequently  given,  by  example  and  precept,  from  which  the  discerning  might 
profit,  making  clear  the  physical  and  moral  benefits  to  be  secured  by  abstinence. 

(4)  The  vulgar  notion  that  this  verse  embodies  a  divine   prescription  to  the 
Israelites  to  drink  freely  of  intoxicating  liquors,  along  with  their  households,  till 
their  money  was  expended,   though  often  faithfully  carried  out,   is  a  dangerous 
handling  of  the  word  of  God.     Such  an  interpretation,  acted  upon  by  the  Jews, 
must  have  converted  these  festivals  into  scenes  of  debauch.     No  man  of  ordinary 
prudence  and  benevolence  would  now  issue  such  an  unguarded  order.     Who  can 
picture,  without  a  strong  moral  revulsion,  fathers,  mothers,  and  children,  of  both 
sexes  and  all  ages,   'rejoicing'  together  over  flagons  of  intoxicating  fluids?     The 
Athenians  eulogized  Amphictyon,  one  of  their  kings  who  raised  an  altar  to  the 
Upright  Bacchus,  because  he  taught  them  to  mix  their  wine  with  water,  and  thus 
diminished  the  vice  of  drunkenness ;  but  it  is  reserved  for  the  modern  advocates 
of  alcoholic  liquor  to  affix  to  a  merciful  regulation,  designed  for  the  comfort  of 
pious  Jews,  a  meaning  which,  if  carried  out,  must  have  resulted  in  wide-spread 
dissipation  and  demoralization,  converting  a  sacred  feast  into  a  sottish  revel.     It 

*  On  this  text  Calvin  observes : — "  A  certain  sect  of  heretics,  called  Manichees,  that  scorned  God's 
law  and  the  prophets,  alleged  this  present  text  (Deut.  xiv.  26),  and  similar  ones,  to  show  that  the  God 
of  the  Old  Testament,  as  they  blasphemously  termed  Him,  was  a  God  of  disorder,  and  such  a  one  as 
kept  no  good  rule.  For,  said  they,  He  laid  the  bridle  upon  His  people's  neck,  and  bade  them  eat 
•whatsoever  they  liked,  and  so  His  intention  was  to  make  them  drunkards  and  gluttons,  by  encourag- 
ing them  to  eat  and  drink  after  that  fashion. 

"  It  is  a  foul  shame  to  allege  this  text  as  a  placard  for  the  setting  of  all  lusts  at  liberty.  The  words 
liking,  longing,  or  listing,  ought  rather  to  be  restrained  to  tfie  things  that  are  lawful,  and  which  God 
had  given  them  leave  to  deal  with." — Sermons  on  Deuteronomy. 


DEUTERONOMY,    XVI.    3,   4,    8,    13.  55 

is  possible  that  the  permission  was  abused  by  some  sensual  or  thoughtless  persons 
(as  in  later  ages  was  the  case  with  the  feast  of  Purim,  or  lots) ;  but  they  could  not 
plead  that  any  abuse  arose  naturally  and  directly  out  of  a  compliance  with  the  spirit 
or  letter  of  the  law.  If  they  used  '  wine  and  strong  drink '  like  that  which  after- 
ward made  priests  and  prophets  to  err,  the  blunder  and  blame  were  theirs,  and 

theirs  alone.  

CHAPTER  XV.    VERSE  14. 

Thou  shalt  furnish  him  liberally  out  of  thy  flock,  and  out  of  thy 
floor,  and  out  of  thy  winepress :  of  that  wherewith  the  Lord  thy  God 
hath  blessed  thee  thou  shalt  give  unto  him. 

AND  OUT  OF  THY  WINEPRESS]  The  Hebrew  is  u-miy-yiqblkah,  'and  from  thy 
winepress'  (or  vat).  Cod.  A  of  the  Lxx.  has  apo  tees  leenou  sou,  'from  thy 
press';  but  Cod.  B  reads,  apo  tou  oinou  sou,  'from  thy  wine.'  The  Arabic  has 
•from  thy  expressed  juice'  (ftzer).  The  V.  has  et  torculari  tuo,  'and  from  thy 
press.'  The  spirit  of  this  command  was  'Freely  ye  have  received,  freely  give.' 


XVI.    VERSE  3. 

Thou  shalt  eat  no  leavened  bread  with  it;  seven  days  shalt  thou 
eat  unleavened  bread  therewith,  even  the  bread  of  affliction  (for  thou 
earnest  forth  out  of  the  land  of  Egypt  in  haste) ;  that  thou  mayest 
remember  the  day  when  thou  earnest  forth  out  of  the  land  of  Egypt 
all  the  days  of  thy  life. 

LEAVENED  BREAD]  Hebrew,  khamatz,  literally,  'fermented  thing.'  The  Lxx. 
has  zumeen,  'ferment';  the  V.  panem  fermentatum,  'bread  fermented.' 

UNLEAVENED  BREAD]  Hebrew,  matzoth,  'unfermented  cakes.'  The  Lxx.  has 
azuma,  'unleavened  things ' ;  the  V.,  comedes  absque  fermento,  '  thou  shalt  eat  with- 
out a  ferment.'  - 

CHAPTER  XVI.     VERSE  4,  first  clause. 

And  there  shall  be  no  leavened  bread  seen  with  thee  in  all  thy 
coast  seven  days. 

LEAVENED  BREAD]   Hebrew,  seor,   'ferment'  (or  leaven);   the  Lxx.,  zumee, 

'ferment';  the  V.,fcnncntum,  'ferment.' 


CHAPTER  XVI.  VERSE  8. 

Six  days  thou  shalt  eat  unleavened  bread :  and  on  the  seventh  day 
shall  be  a  solemn  assembly  to  the  LORD  thy  God :  thou  shalt  do  no 
work  therein. 

UNLEAVENED  BREAD]  Hebrew,  matzoth,  'fresh'  or  'unfermented  cakes';  the 
Lxx.  and  V.,  azuma,  '  unfermented  things.' 


CHAPTER  XVI.    VERSE  13. 

Thou  shalt  observe  the  feast  of  tabernacles  seven  days,  after  that 
thou  hast  gathered  in  thy  corn  and  thy  wine. 


56  DEUTERONOMY,    XX.    6,    19,    2O. 

AFTER  THAT  THOU  HAST  GATHERED  IN  THY  CORN  AND  THY  WINE]  The 
Hebrew  is  be-ahspekah  mig-gamekah  u-miy-yiqvekah,  "in  thy  gathering  from  thy 
level  [threshing]  floor,  and  from  thy  hollow  place  "  [where  grapes  are  trodden]. 
The  Lxx.  has  en  to  sunagagein  se  ek  tou  halonos  sou  kai  apo  tees  leenou  sou,  "in 
thy  gathering  from  thy  threshing-floor,  and  from  thy  press;"  the  V.,  quando 
collegeris  de  area  et  torculari fniges  tuas,  "when  thou  shalt  gather  thy  fruits  from 
the  floor  and  the  press. 

• 
CHAPTER  XVI.    VERSE  16. 

Three  times  in  a  year  shall  all  thy  males  appear  before  the  LORD 
thy  God  in  the  place  which  he  shall  choose :  in  the  feast  of  unleavened 
bread,  and  in  the  feast  of  weeks,  and  in  the  feast  of  tabernacles :  and 
they  shall  not  appear  before  the  LORD  empty. 


IN  THE  FEAST  OF  UNLEAVENED  BREAD]  Hebrew,  be-khag  kam-matzoth,  '  in  the 
feast  of  the  unfermented-cakes.'  The  Lxx.  reads  t$n  azumon,  the  V.  azymorum, 
' of  unfermented  things.' 

CHAPTER  XVIII.    VERSE  4. 

The  firstfruit  also  of  thy  corn,  of  thy  wine,  and  of  thine  oil,  and  the 
first  of  the  fleece  of  thy  sheep,  shalt  thou  give  him. 


OF  THY  WINE]  Hebrew,  tirosh-kah,  'thy  vine-fruit.'  The  triad  is  here  re- 
peated,— corn,  vine-fruit,  orchard-fruit.  The  Lxx.  has  sitou,  oinou,  elaiou,  'of 
corn,  wine,  oil';  the  V.,frumenti,  vini,  olei,  'of  corn,  wine,  oil.' 


CHAPTER  XX.    VERSE  6. 

And  what  man  is  he  that  hath  planted  a  vineyard,  and  hath  not  yet 
eaten  of  it  ?  let  him  also  go  and  return  unto  his  house,  lest  he  die  in 
the  battle,  and  another  man  eat  of  it. 


A  VINEYARD]  Hebrew,  kerem  ;  Lxx.  ampelona  ;  V.,  vineam. 
AND  HATH  NOT  YET  EATEN  OF  IT]  Hebrew,  v%-lo  khellolo,  '  and  has  not  appro- 
priated it '  (for  common  purposes). 


CHAPTER  XX.    VERSES  19,  20. 

19  When  thou  shalt  besiege  a  city  a  long  time,  in  making  war  against 
it  to  take  it,  thou  shalt  not  destroy  the  trees  thereof  by  forcing  an  axe 
against  them :  for  thou  mayest  eat  of  them,  and  thou  shalt  not  cut 
them  down  (for  the  tree  of  the  field  is  man's  life)  to  employ  them  in 
the  siege :  20  Only  the  trees  which  thou  knowest  that  they  be  not  trees 
for  meat,  thou  shalt  destroy  and  cut  them  down. 


Our  interpretation  of  the  primeval  law  of  food  is  strongly  confirmed  by  this 
passage,  and  the  essential  wickedness  of  destroying  the  sources  of  human  sustenance 
and  comfort.  The  idea  is  that  the  tree  which  God  planted  is  for  all  the  children 
of  men  who  pass  by  or  dwell  near,  and  need  its  fruit  for  food — a  permanent  supply, 


DEUTERONOMY,    XXL    2O,    21.  57 

which  no  temporary  exigency  must  be  suffered  to  destroy.  The  Mohammedans  to 
this  day  observe  this  law ;  and  a  curious  story  is  related  of  the  Arabian  prophet, 
that  when  on  one  occasion  in  the  siege  of  a  fortress,  prolonged  by  the  access  of  the 
besieged  during  night  to  the  date  palms  outside  its  walls,  he  ordered  some  of  his 
personal  followers  secretly  to  cut  down  these  palm  trees,  his  soldiers  next  morning 
remonstrated,  so  that  Mohammed  had  to  invent  a  special  commission  for  the  work, 
which,  however,  he  never  afterwards  repeated. 


CHAPTER  XXI.    VERSES  20,  21. 

»And  they  shall  say  unto  the  elders  of  his  city,  This  our  son  is 
stubborn  and  rebellious ;  he  will  not  obey  our  voice ;  he  is  a  glutton, 
and  a  drunkard.  21  And  all  the  men  of  his  city  shall  stone  him  with 
stones,  that  he  die:  so  shalt  thou  put  evil  away  from  among  you; 
and  all  Israel  shall  hear,  and  fear. 


A  GLUTTON,  AND  A  DRUNKARD]  The  Hebrew  is  zolal  ve-sova,  '  a  profligate  and 
toper.'  Zolal  is  from  zahlal,  '  to  shake,'  « to  shake  out ' ;  hence  one  who  lavishes 
and  wastes  what  should  be  husbanded  with  care.  Sova,  from  sah-vah,  '  to  suck  up, ' 
signifies  one  who  soaks  or  topes.  Though  the  drink  (sobeh)  would  not  be  neces- 
sarily intoxicating,  dissolute  men  might  be  expected  to  prefer  such  kinds  of  sobeh 
as  would  stimulate  their  baser  nature.  The  Lxx.  has  sumbolokopon  oinophlugei, 
4  frequenting  feasts  he  is  wine-flooded ' ;  but  in  Codex  B  the  copyist  first  wrote 
oinophrugci,  'wine-parched.'  The  V.  reads,  commissationibus  vocat,  et  luxuria, 
atque  coni-iriis,  'he  devotes  himself  to  parties,  and  to  luxury,  and  to  feasts.' 
Onkelos  and  Jonathan  give  '  he  is  a  devourer  of  flesh  and  a  bibber  of  wine.'  Aquila 
has  sumfosiazt'i,  '  he  goes  drinking  with  others.'  The  Syriac  has  '  he  is  immoderate 
and  drunken ' ;  the  Arabic,  '  he  is  intemperate  and  devoted  to  illicit  courses.'  Dr 
Gill  notes  that  "according  to  the  Misnah  a  glutton  and  a  drunkard  is  one  that 
eats  half  a  pound  of  flesh  and  drinks  half  a  log  of  Italian  wine — a  quarter  of  a  pint, 
— which  would  be  at  this  day  reckoned  very  little  by  our  grandsons  of  Bacchus,  as 
Schickard  observes,  but  in  an  age  of  severer  discipline,  in  the  tender  candidates  of 
temperance  it  was  reckoned  too  much.  The  Jews  seem  to  refer  to  this  when  they 
charged  Christ  with  being  a  glutton  and  a  winebibber." 


The  laws  of  some  ancient  nations — as,  for  example,  the  Romans — gave  to  the 
father  the  power  of  life  and  death  over  his  children;  but  the  Mosaic  law,  as 
detailed  above  and  in  verses  18  and  19,  gave  the  parent  the  right  of  simply  subject- 
ing a  reprobate  son  to  trial  for  a  capital  offense,  after  all  ordinary  plans  of  reclama- 
tion had  been  tried  in  vain.  As  to  this  law — designed  to  prevent  dishonor  to 
parents  and  the  spread  of  dissoluteness  in  society — we  have  no  means  of  knowing 
whether  it  was  often,  or  even  ever,  enforced.  Its  operation  would  certainly  be 
restricted  to  extreme  cases  of  filial  impiety  and  vice.  Matthew  Henry's  note  on 
verses  20  and  21  is  instructive: — "He  (the  impious  son)  is  particularly  supposed 
to  be  a  glutton  or  a  drunkard.  This  intimates  either  (i)  that  his  parents  did  in  a 
particular  manner  warn  him  against  these  sins,  and  therefore  in  these  instances  there 
was  plain  evidence  he  did  not  obey  their  voice.  Lemuel  had  this  charge  from  his 
mother,  Prov.  xxxi.  4.  Note,  in  the  education  of  children  great  care  should  be  taken 
to  suppress  all  inclinations  to  drunkenness,  and  to  keep  them  out  of  the  way  of 
temptations  to  them ;  in  order  hereunto  they  should  be  possessed  betimes  with  a 
8 


58  DEUTERONOMY,    XXII.    4,    8,    9. 

dread  and  detestation  of  these  beastly  sins,  and  taught  betimes  to  deny  themselves. 
Or  (2)  that  being  a  glutton  and  a  drunkard  was  the  cause  of  his  insolence  and 
obstinacy  to  his  parents.  Note,  nothing  draws  men  into  all  manner  of  wickedness, 
and  hardens  them  to  it,  more  certainly  and  fatally  than  drunkenness  does.  When 
men  take  to  drink  they  forget  the  law  (Prov.  xxxi.  5),  even  that  fundamental  law 
of  honoring  parents."  As  Keil  and  Delitzsch  remark,  "those  last  accusations 
show  the  reason  for  the  unmanageableness  and  refractoriness." 


CHAPTER  XXII.    VERSE  4. 

Thou  shalt  not  see  thy  brother's  ass  or  his  ox  fall  down  by  the  way, 
and  hide  thyself  from  them  :  thou  shalt  surely  help  him  to  lift  them  up 
again.  

A  truly  benevolent  ordinance ;  and  a  man  is  better  (by  how  much  who  can  cal- 
culate ?)  than  an  ass  or  ox.  Even  to  help  a  brother  to  regain  the  services  of  his 
beasts  is  a  small  thing  compared  with  helping  him  to  regain  his  health  and  good 
name — perhaps  his  very  soul ;  and  whoever  helps  the  Temperance  reformation  is 
thus  assisting  to  rescue  thousands  fallen  by  the  way,  and  ready  to  perish. 


CHAPTER  XXII.     VERSE  8. 

When  thou  buildest  a  new  house,  then  thou  shalt  make  a  battle- 
ment for  thy  roof,  that  thou  bring  not  blood  upon  thine  house,  if  any 
man  fall  from  thence. 


The  battlement  was  to  be  erected,  not  because  any  person  was  sure  to  fall  over 
an  unparapetted  roof,  but  in  order  that  the  danger  of  this  misfortune  should  be 
averted.  It  was  a  provision  against  a  form  of  accident  that  would  otherwise  have 
been  possible  to  all,  probable  to  many,  though  absolutely  certain  to  none.  Such  a 
personal,  domestic,  and  social  battlement  is  the  Temperance  rule  (of  which  '  the 
pledge'  is  the  simple  definition  and  verbal  expression),  and  in  the  complete 
security  it  imparts  against  the  disease,  vice,  sin,  and  crime  of  intemperance  lies  its 
incomparable  excellence  over  every  other  substitute  proposed  by  the  wit  of  man. 


CHAPTER  XXII.     VERSE  9. 

Thou  shalt  not  sow  thy  vineyard  with  divers  seeds :  lest  the  fruit 
of  thy  seed  which  thou  hast  sown,  and  the  fruit  of  thy  vineyard,  be 
defiled. 


THY  VINEYARD]  Hebrew,  karmekah,  '  thy  cultivated  plot.' 

WITH  DIVERS  SEEDS]  Hebrew,  kilaim,  '  two  separated  things,'  two  things  of 
diverse  sorts. 

THE  FRUIT  OF  THY  SEED"]  Hebrew,  hamlaah  haz-zera,  'the  fulness  of  the 
seed.' 


That  kerem  is  employed  in  this  passage  to  designate  any  distinct  portion  of  cul- 
tivated land  is  apparent  from  the  context.  One  kind  of  plant  or  grain,  and  one 
only,  was  to  grow  in  each  kerem, — a  prohibition  designed  to  act  as  a  practical 
parable — a  sermon  in  seeds — towards  dissuading  the  Jewish  people  from  those 
adulterous  connections  that  would  expose  them  to  the  divine  displeasure. 


DEUTERONOMY,    XXVIII.    30,    39.  59 

CHAPTER  XXIII.     VERSE  24. 

When  them  comest  into  thy  neighbor's  vineyard,  then  thou  mayest 
eat  grapes  thy  fill  at  thine  own  pleasure ;  but  thou  shalt  not  put  any 
in  thy  vessel. 


GRAPES]  Hebrew,  anahvim,  'grape-clusters.' 


The  common  road  often  passed  through  a  vineyard  or  corn-field,  and  it  was  mer- 
cifully permitted  to  the  wayfarer  that  he  might  pluck  and  eat  of  the  hanging  cluster 
or  heavy  ear  of  corn ;  while,  to  guard  against  serious  loss  to  the  owner,  a  sickle  for 
cutting,  and  a  '  vessel '  (Mi)  for  carrying  away,  the  fruit  of  the  field,  were  expressly 
disallowed.  Nevertheless  the  claim  of  present  and  pressing  hunger  to  relief  was 
acknowledged. 


CHAFFER  XXIV.    VERSE  21. 

When  thou  gatherest  the  grapes  of  thy  vineyard,  thou  shalt  not 
glean  it  afterward  :  it  shall  be  for  the  stranger,  for  the  fatherless,  and 
for  the  widow. 


WHEN  THOU  GATHEREST  THE  GRAPES  OF  THY  VINEYARD]  Hebrew,  ki  thivtzor 
karmekah,  'when  thou  cuttest  off  thy  vineyard,'  referring  to  the  custom  of  cutting 
away  the  grapes  from  the  vines  and  placing  them  in  baskets  at  the  time  of  vintage. 


The  benignity  of  this  provision  is  upon  the  surface.  After  a  proprietor  had  cut 
off  such  clusters  as  he  thought  fit  to  take  away,  any  he  had  allowed  to  remain,  or 
had  overlooked,  instead  of  being  gleaned  by  him  or  his  servants,  were  to  be  reserved 
for  the  stranger,  the  fatherless,  and  the  widow.  To  '  remember  the  poor '  was  a 
lesson  legibly  inscribed  upon  the  Mosaic  economy,  though  Christianity  has  given  to 
it  a  breadth  and  depth  of  application  unknown  before. 


CHAPTER  XXVIII.    VERSE  30,  last  clause. 
Thou  shalt  plant  a  vineyard,  and  shalt  not  gather  the  grapes  thereof. 


A  VINEYARD]  Hebrew,  kerem ;  Lxx.,  ampeluna ;  V.,  vineam.  The 'grapes* 
are  words  interpolated  by  the  English  translators,  the  literal  rendering  being,  "A 
vineyard  thou  shalt  plant,  and  shall  not  appropriate  it,"  /'.  e.  use  its  produce. 


CHAPTER  XXVIII.    VERSE  39. 

Thou  shalt  plant  vineyards,  and  dress  t/iem,  but  shalt  neither  drink 
0/"the  wine,  nor  gather  the  grapes  ;  for  the  worms  shall  eat  them. 


VINEYARDS]  Hebrew,  kcrahmim,  'vineyards.'  The  Lxx.  has  ampelvna,  the  V. 
rineam,  both  signifying  'a  vineyferd.' 

BUT  SHALT  NEITHER  DRINK  OF  THE  WINE]  Hebrew,  vt-yayin  lo  thishteh,  'and 
the  yayin  thou  shalt  not  drink.'  The  Lxx.  reads  kai  oinon  cm pitsai,  the  V.  et 
vinum  nan  bifas,  'and  wine  thou  shalt  not  drink.' 


6O  DEUTERONOMY,    XXIX.    6,    19. 

NOR  GATHER  THE  GRAPES]  Hebrew,  ve-lo  theegor,  '  and  shalt  not  gather.'  The 
A.  V.  supplies  the  word  'grapes,'  but  the  construction  shows  that  'it,'  i.  e.  yayin, 
ought  to  have  been  the  word  employed  to  complete  the  translation.  By  an  easy 
figure,  as  some  suppose,  the  expressed  juice  (yayin)  is  put  for  the  vine-fruit  itself; 
if,  indeed,  it  had  not  originally  that  inclusive  literal  sense,  like  Cato's  vinum,  or 
the  command  of  Gedaliah,  '  Gather  ye  yayin '  (Jer.  xl.  10) ;  so  alien  from  the  Hebrew 
mind  was  the  modern  notion  that  grape-juice  should  not  be  called  yayin  until  fer- 
mented !  The  Lxx.  offers  a  different  reading,  oude  euphrantheesee  ex  autou,  '  nor  be 
gladdened  by  it,'  i.  e.  the  wine  (oinon).  The  V.  has  nee  collegis  ex  ea  quippiam, 
*nor  shalt  thou  gather  aught  from  it,'  /.  e.  {vinea,  '  vineyard,'  understood). 

FOR  THE  WORMS  SHALL  EAT  THEM]  Hebrew,  hat-tolahath  ;  Lxx.  skoleex ;  V., 
•uermibus,  'by  worms.'  There  is  a  species  of  worms  peculiarly  destructive  to  vines, 
called  by  the  Greeks  ips  or  ix,  and  by  the  Romans  convolvuli  and  voluces. 


CHAPTER  XXVIII.    VERSE  51. 

And  he  shall  eat  the  fruit  of  thy  cattle,  and  the  fruit  of  thy  land, 
until  thou  be  destroyed :  which  also  shall  not  leave  thee  either  corn, 
wine,  or  oil,  or  the  increase  of  thy  kine,  or  flocks  of  thy  sheep,  until 
he  have  destroyed  thee. 

The  triad  recurs — dahgan,  tirosh,  yitzhar,  corn,  vine-fruit,  olive-and-orchard  fruit. 
These  products  of  the  soil  were  all  to  be  swept  away  by  the  invaders.  For  tirosh, 
the  Targums,  Lxx.,  and  V.  have,  as  usual,  respectively,  khomrah,  oinon,  vinum. 


CHAPTER  XXIX.    VERSE  6.  .  * 

Ye  have  not  eaten  bread,  neither  have  ye  drunk  wine  or  strong 
drink :  that  ye  might  know  that  I  am  the  LORD  your  God. 


NEITHER  HAVE  YE  DRUNK  WINE  OR  STRONG  DRINK]  The  Hebrew,  v%-yayin, 
v^-shakar  lo  shethithem.  The  Lxx.  reads,  oinon  kai  sikera  otik  epiete ;  the  V., 
vinum  et  siceram  non  bibistis.  Aquila  renders  shakar\>y  methusma,  *  strong  drink.' 
The  T.  of  Onkelos  reads,  '  wine,  new  and  old,  ye  did  not  drink ' ;  but  Jonathan's 
gives  '  wine  and  neat  (undiluted  wine),  khamar  u-marath,  ye  drank  not. ' 


From  this  verse  we  learn  that  during  their  desert  journeyings  of  forty  years  the 
people  of  Israel  abstained  from  all  kinds  of  yayin  and  skakar,  unfermented  and  fer- 
mented, innocent  and  inebriating.  Hence  those  '  do  greatly  err,  not  knowing  the 
Scriptures,'  who  either  deride  abstinence  as  a  novelty,  or  condemn  it  as  an  imprac- 
ticable or  dangerous  habit  of  life. 


CHAPTER  XXIX.     VERSE  19. 

And  it  come  to  pass,  when  he  heareth  the  words  of  this  curse,  that 
he  bless  himself  in  his  heart,  saying,  I  shall  have  peace,  though  I 
walk  in  the  imagination  of  mine  heart,  to  add  drunkenness  to  thirst. 


To  ADD]  Hebrew,  lemahn  sepheth,  'with  the  intention  to  add,'  denoting  the 
reckless  purpose  of  the  sensualist. 


DEUTERONOMY,    XXXII.    14.  6l 

DRUNKENNESS  TO  THIRST]  Hebrew,  hah-rahvah  eth-hatz 'maah,  '  the  drunken 
(or  satiated)  one  with  the  thirsty.'  So  the  margin  of  A.  V.  Bishop  Patrick  and 
others  prefer  'the  thirsty  with  the  drunken.'  The  V.  reads,  absumat  ebria  saticn- 
km,  '  the  drunken  may  consume  the  thirsty ' ;  but  absumat  is  a  correction  of 
assumat,  'add  to,'  of  the  earlier  editions.  The  Lxx.  makes  God  to  interfere, 
hina  met  sunapolesee  ho  hamartolos  ton  anamarteeton,  "in  order  that  the  sinner 
may  not  destroy  the  non-transgressor  with  him." 


Taking  these  renderings  in  their  order,  (i)  the  meaning  of  the  A.  V.  would  be 
that  the  profligate  designs  to  indulge  in  drink  in  spite  of,  or  perhaps  in  order  to 
allay,  the  thirst  which  previous  debauches  have  induced,  according  to  the  proverb, 
'Ever  drunk,  ever  dry,'  and  then  drink  afresh  because  of  the  dryness — 'I  will 
seek  it  yet  again.'  (2)  Cf  the  two  literal  translations  the  first  implies  that  the 
sinner,  though  drenched  with  liquor,  would  join  himself  to  any  one  who  was  thirst- 
ing after  it;  the  second  translation,  '  The  thirsty  with  the  drunken,'  expresses  an 
intention  to  connect  the  thirsty  with  the  intemperate — to  lead  the  sober  astray. 
3)  The  Vulgate  version  implies  that  the  tippler  vaunts  that  he  shall  consume  all 
thirst;  "or  it  may  be  referred  to  the  root  of  bitterness  spoken  of  before,  which, 
being  drunken  with  sin,  may  attract,  and  by  that  means  consume  such  as  thirst 
after  the  like  evils ;  "  or  it  may  refer  to  the  seduction  successfully  practised  by  the 
evil  on  the  good.  [See  the  Douay  Version,  with  Notes  by  Drs  Haydock  and 
Husenbeth.  ]  (4)  The  Lxx.  differs  widely  from  all  these  renderings,  and,  without 
any  allusion  to  intemperance,  intimates  that  the  impious  boaster  should  be  the 
subject  of  Divine  punishment  in  order  to  prevent  him  involving  the  innocent  in  his 
own  destruction.  The  Jewish  expositors  give  the  passage  a  spiritual  application. 


CHAPTER  XXXII.    VERSE  14. 

Butter  of  kine,  and  milk  of  sheep,  with  fat  of  lambs,  and  rams  of 
the  breed  of  Bashan,  and  goats,  with  the  fat  of  kidneys  of  wheat ;  and 
thou  didst  drink  the  pure  blood  of  the  grape. 


AND  THOU  DIDST  DRINK  THE  PURE  BLOOD  OF  THE  GRAPE]  The  Hebrew  is 
•ut-dam  anahv  tishteh  khamer,  "and  the  blood  of  the  grape-cluster  thou  shalt 
drink — khamer  (foaming)."  [See  Prel.  Dis.]  As  the  verb  khamar  signifies 
'to  foam'  or  'boil,'  khamer,  in  this  passage,  describes  the  foaming  appearance 
of  the  juice  as  it  rushes,  before  fermentation,  from  the  trodden  clusters ;  so  the 
cognate  Chaldee,  khamar  and  hhamrah — a  sense  perfectly  consistent  with  the 
application  of  the  same  word  to  the  turbid  and  foaming  liquor  during  fermentation. 
Names  do  not  change  with  the  deterioration  of  things.  The  Lxx.  rendering  is  kai 
aima  staphulees  epien  oinont  'and  blood  of  grape  he  drank — wine.'  The  Com- 
plutensian  Edition  gives  epinon,  '  they  drank.'  The  V.  is  et  sanguinem  uvtz  biberet 
meracissimum,  'and  he  might  drink  the  purest  blood  of  the  grape.'  Aquila  trans- 
lates khamer  by  austecron,  'rough.'  The  T.  of  Onkelos  is  metaphorical — 'The 
blood  of  their  mightiest  was  poured  out  like  water ' ;  that  of  Jonathan  is  hyperbolical 
"They  shall  draw  out  one  kor  [seventy-five  gallons]  of  red  wine  (khamar  swnaq) 
from  one  grape-cluster  "  !  The  Jerusalem  T.  is  more  moderate — "  They  shall  drink 
a  cup  (kos)  of  wine  from  one  grape-cluster." 


Among  the  blessings  of  the  good  land  that  the  Israelites  were  '  to  go  up  and 
possess '  was  the  blood  of  the  grape,  which  in  its  unfermented,  uncorrupted  state 


62  DEUTERONOMY,    XXXII.    32,    33. 

is  proved,  by  chemical  analysis,  to  constitute  one  of  the  most  perfect  of  alimentary 
substances — to  be  really  food  and  drink  in  one,  and  therefore  well  worthy  to 
rank  with  the  "butter  of  kine,  milk  of  sheep,  fat  of  lambs,  and  the  fat  of  kidneys 
of  wheat." 


CHAPTER  XXXII.    VERSES  32,  33. 

32  For  their  vine  is  of  the  vine  of  Sodom,  and  of  the  fields  of 
Gomorrah :  their  grapes  are  grapes  of  gall,  their  clusters  are  bitter : 
33  Their  wine  is  the  poison  of  dragons,  and  the  cruel  venom  of  asps. 


The  Hebrew  reads,  ki  mig-gephen  Sedom  gaphnahm,  umish-shadmoth  'Amorah; 
anahvaimo  invai  rosh  ;  ashkeloth  meroroth  lahmo ;  khamalh  tanninim  yaynahm. 
v'rosh  pethahnim  akzar:  "  for  of  the  vine  of  Sodom  (is)  their  vine,  and  of  the  fields 
of  Gomorrah ;  their  grape-bunches  (are)  grape-bunches  of  gall ;  (their)  clustered- 
branches  (are)  bitter  to  them ;  the  inflaming-heat  of  serpents  (is)  their  wine,  and  the 
virulent  gall  of  vipers."  The  Lxx.  is  as  follows: — ek  gar  ampelou  Sodomon  hee 
ampelos  auton,  kai  hee  kleemaits  auton  ek  Gomotrhas.  [Hee  (Codex  A)~\  staphulee 
auton  staphulee  cholees,  botrus  pikrias  autois.  Thumos  drakonton  ho  oinos  autont 
kai  thumos  aspidon  anialos :  "for  from  the  vine  of  Sodom  (is)  their  vine,  and  their 
vine-branch  from  Gomorrah.  Their  grape  (is)  a  grape  of  gall,  a  cluster  of 
bitterness  theirs.  Their  wine  (is)  fierceness  of  dragons,  and  the  incurable  fierce- 
ness of  asps." 

The  versions  of  Symmachus  and  Theodotion  have  been  lost,  and  all  that  remains 
of  Aquila's  are  the  concluding  words,  kai  kephalee  basiliskon  asplanchnos — 'and 
the  unpitying  head  of  basilisks '  [a  venomous  species  of  reptile].  The  V.  runs 
thus : — De  vinea  Sodomorum  vinea  eorum  et  de  suburbanis  Gomorrha  ;  uva  eorum 
uva  fellis,  et  botri  amarissimi.  Fel  draconum  vinum  eorum  et  venenum  aspidum 
insanabile — "  Of  the  vineyard  of  Sodom  is  their  vineyard,  and  of  the  district  of 
Gomorrah ;  their  grape  (is)  the  grape  of  gall,  and  (their)  clusters  (are)  most  bitter. 
The  gall  of  dragons  (is)  their  wine,  and  the  incurable  poison  of  asps."  All  the 
Targumists  give  to  the  passage  a  figurative  coloring.  Onkelos  has  "even  as  the 
punishments  of  the  people  of  Sodom  will  be  their  punishments,  and  their  overthrow 
as  (that)  of  the  people  of  Gomorrah.  Their  torments  (shall  be)  most  grievous  as 
the  heads  of  adders,  and  the  retribution  of  their  works  as  poison.  As  the  gall  of 
dragons  (shall  be)  the  end  of  their  revenge,  and  as  the  head  of  cruel  asps."  Jona- 
than reads,  "  Because  the  works  of  this  people  are  like  the  works  of  the  people  of 
Sodom,  and  their  counsels  like  the  counsels  of  the  people  of  Gomorrah — their 
thoughts  are  as  evil  as  the  heads  of  basilisks, — therefore  their  retribution  shall  be 
desolating,  and  with  bitterness  afflicting  them.  Behold,  as  the  venom  of  serpents 
when  they  go  forth  from  their  wine ;  such  shall  be  the  bitter  cup  of  malediction 
which  they  shall  drink  in  the  day  of  their  vengeance,  and  as  the  heads  of  cruel 
basilisks."  The  Jerusalem  T.  reads,  "  Since  the  works  of  that  people  are  like  to 
the  works  of  the  people  of  Sodom,  and  their  thoughts  like  to  the  thoughts  of  the 
people  of  Gomorrah,  their  works  shall  be  made  desolate,  and  with  bitterness  shall 
they  afflict  them.  Since  the  poison  of  that  people  is  like  to  the  poison  of  serpents 
in  the  time  when  they  drink  wine,  and  their  wrath  is  like  the  heads  of  cruel 
asps."  To  understand  the  Targumists'  versions  we  must  recollect  that  according 
to  an  ancient  belief  serpents  were  very  fond  of  wine,  the  drinking  of  which  rendered 
their  poison  more  intense. 


DEUTERONOMY,    XXXII.    32,    33.  63 

V.  32.  THEIR  VINE  is  OF  THE  VINE  OF  SODOM]  The  margin  of  the  A.  V.  reads, 
'  or  worse  than  the  vine  of  Sodom  ' ;  and  the  Hebrew  min  readily  takes  either  the 
conjunctive  sense  'of — 'their  vine  is  of  [derived  from]  the  wine  of  Sodom,' — or 
the  disjunctive  sense  'away  from ' — '  their  vine  is  away  from  [/'.  e.  worse  than]  the 
vine  of  Sodom.'  The  former  rendering  seems  more  accordant  with  the  succeeding 
clause, — 

AND  OF  THE  FIELDS  OF  GOMORRAH]  The  Hebrew  shedamah  (plural  shadmoth) 
signifies  land  sown  or  planted.  The  rendering  of  the  Lxx.  kleema,  '  offshoot '  or 
'  vine-branch,'  does  not  well  agree  with  the  context  in  most  other  passages — 2  Kings 
xix.  16;  xxiii.  4;  Isa.  xvi.  8;  xxxvii.  27;  Jer.  xxxi.  40;  Hab.  iii.  17. 

GRAPES  OF  GALL]  The  Hebrew  rosh  is  translated  in  the  Lxx.  and  V.  by 
words  denoting,  specifically,  'gall,'  and  generically,  'poison.'  Gesenius  thinks  it 
meant  the  poppy,  but  the  connection  implies  some  poisonous  berry  of  a  bitter 
taste. 

V.  33.  THEIR  WINE  is  THE  POISON  OF  DRAGONS]  The  Hebrew  khamah,  'heat,' 
obtains  the  force  of  '  poison,  or  that  which  burns  the  bowels  '  (Gesenius).  See 
Notes  on  Psa.  Iviii.  5,  and  Hos.  vii.  5.  Figuratively,  khamah  designates  ardent 
passion,  such  as  'rage,'  'fury,'  'wrath,'  and  is  so  applied  in  Gen.  xxvii.  44; 
Job  xxi.  20;  Isa.  li.  17;  Jer.  vi.  n,  and  xxv.  15.  Tanninim,  rendered  'dragons  ' 
in  the  A.  V.,  signifies  any  very  lengthy  animals  =  monsters,  and  here  refers  to 
huge  venomous  reptiles  common  in  arid  countries. 

THE  CRUEL  VENOM  OF  ASPS]  Hebrew,  rosh  pethahnim  akzar.  It  is  hard  to 
say  why  rosh,  in  verse  32,  should  have  been  translated  'gall,'  and  in  verse  33 
'  venom  ' ;  perhaps  it  was  in  deference  to  the  same  inconsistency  in  the  Lxx.,  which 
gives  both  choice  (gall)  and  thumos  (fierceness  or  rage);  and  in  the  V.,  which  has 
bothy1?/  (gall)  and  venenum  (venom).  What  is  more  curious  in  authorities  is  (as 
the  reader  may  see  by  looking  back),  that  Aquila  and  the  Targumists  understood 
by  rosh,  in  this  place,  not  '  poison '  at  all,  but  '  head ' — a  translation  which  by  no 
means  imparts  clearness  to  their  versions.  Probably  the  poisonous  substance  here 
called  rosh  received  its  name  from  the  head  (rosh)  of  the  berry  containing  it;  or 
(as  some  think)  because  the  poison  of  the  serpent  is  secreted  in  its  head.  By 
'  asps '  are  meant  some  species  of  deadly  adder  or  viper,  whose  poison,  because 
quickly  fatal,  is  described  as  akzar,  'fierce,'  or  'virulent.'  The  Lxx.  aniatos, 
and  V.  insanabile,  'incurable,'  represent  the  effect  rather  than  the  quality  of  the 
poison.  The  A.  V.  '  cruel '  is  emphatic,  but  too  expressively  moral  to  be  applied 
to  a  physical  poison. 


On  the  phrases  'vine  of  Sodom,'  'their  vine,' and  'their  wine,' it  may  be  re- 
marked,— 

I.  There  is  no  historical  record  concerning  the  kind  of  vine  cultivated  around 
Sodom  and  Gomorrah,  but  growing  in  such  a  bituminous  soil  it  would  probably 
possess  peculiar  qualities,  the  memory  of  which  was  handed  down  by  tradition 
for  ages.  The  vine  of  Sodom  may  even  have  survived  the  overthrow  of  the 
cities  of  the  plain. 

ic  commentators  suppose  a  designed  reference  to  the  plant  which  bore  the 
fruit  known  as  'apples  of  Sodom,'  and  described  by  Josephus  as  of  a  beautiful 
appearance,  but  crumbling  to  dust  when  plucked.  Fruit  of  this  sort,  the  inside  of 
•which  an  insect  (tenthrado)  reduces  to  dust,  leaving  the  outside  skin  fair  and  attrac- 
tive, has  been  found  by  modern  travelers  near  the  Dead  Sea. 


64  DEUTERONOMY,   XXXII.    37,    38,   42. 

2.  It  is  obvious  that  Moses,  under  the  similitude  of  a  Sodom-like  vine,  grapes  of 
gall,  bitter  clusters,  wine  like  serpent-poison  and  deadly  adder's  gall,  furnishes  a 
moral  portraiture  of  Israel's  rebellious  state.  The  vine  of  Sodom  marks  their 
degenerate  character,  its  bitter  and  poisonous  fruit  their  vicious  tempers,  and  its 
venomous  wine  their  injurious  conduct  toward  the  saints  and  prophets  of  God;  but 
it  is  extremely  unlikely  that  such  images  would  have  been  borrowed  from  merely 
traditional  or  fictitious  objects.  The  entire  passage  appears  to  glance  retrospect- 
ively at  the  manufacture  and  use  of  powerfully  intoxicating  compounds  familiar  to 
the  people  of  Sodom,  the  knowledge  of  which  may  have  been  transmitted  to  much 
later  times.  The  figures  themselves  are  a  tacit  but  striking  warning  against 
inflaming  drinks ;  no  innocent  substances,  no  good  (dietetic)  creatures,  could  have 
furnished  such  symbols  to  the  poet-prophet  of  Israel.  As  the  passage  is  part  of  a 
Hebrew  poem,  we  may  be  permitted  to  convert  it  into  English  verse : 

Their  vine  from  Sodom  draws  its  birth, 
Reared  in  Gomorrah's  putrid  earth  ; 
Their  clustered-grapes  are  nought  but  gall, 
Their  stalks  are  bitterness  to  all  ; 
Their  wine  huge-reptiles'  poison  makes, 
And  fiery  gall  of  hooded  snakes. 


CHAPTER  XXXII.    VERSES  37,  38. 

37  And  he  shall  say,  Where  are  their  gods,  their  rock  in  whom  they 
trusted;  38 Which  did  eat  the  fat  of  their  sacrifices,  and  drank  the 
wine  of  their  drink-offerings  ?  let  them  rise  up  and  help  you,  and  be 
your  protection. 

AND  DRANK  THE  WINE  OF  THEIR  DRINK-OFFERINGS]  Hebrew,  yishtu  yayn 
nesikahm,  'and  drank  the  wine  of  their  libations.'  So  Lxx.  and  V. 


The  wine  poured  out  before  the  heathen  idols  was  figuratively  supposed  to  be 
drunk  by  them ;  and  Jehovah  is  represented  as  asking  His  faithless  people  what 
had  become  of  those  gods  who  had  eaten  and  drunk  (/.  e.  accepted)  their  offerings, 
and  then  deserted  them  in  the  hour  of  their  need. 


CHAPTER  XXXII.    VERSE  42. 

I  will  make  mine  arrows  drunk  with  blood,  and  my  sword  shall 
devour  flesh ;  and  that  with  the  blood  of  the  slain  and  of  the  captives 
from  the  beginning  of  revenges  upon  the  enemy. 


The  Hebrew  reads,  ashkir  khitzai  mid-dahm,  '  I  will  satiate  (drench)  my  arrows 
from  blood ' ;  the  Lxx.  methuso  ta  belee  mou  aptfhaimatos  traumation,  *  I  will 
drench  my  darts  from  the  blood  of  the  wounded';  the  V.,  inebriabo  sagittas 
meas  sanguine,  '  I  will  inebriate  my  arrows  with  blood.'  The  T.  of  Jonathan 
gives  '  I  will  drench  my  arrows  in  the  blood  of  their  slain.'  The  Hebrew  ashkir 
comes  from  shakar,  'to  drink  freely'  of  any  sweet  drink,  and  hence  to  be  in- 
toxicated if  the  drink  is  fermented.  In  this  passage  the  figure  is  confined  to  the 
idea  of  repletion,  the  Divine  arrows  being  described  as  made  to  drink  till  they  are 
soaked  with  the  blood  of  those  who  fell  under  them,  so  great  should  be  the  slaughter 
of  the  guilty. 


DEUTERONOMY,   XXXIII.    28.  65 

CHAPTER  XXXIII.    VERSE  28. 

Israel  then  shall  dwell  in  safety  alone  :  the  fountain  of  Jacob  shall 
be  upon  a  land  of  corn  and  wine;  also  his  heavens  shall  drop  down 
dew. 


THE  FOUNTAIN  OF  JACOB]  Hebrew,  ain  Yaaqov,  'the  fountain  (or  eye)  of 
Jacob.'  As  the  same  Hebrew  word  signifies  'eye'  and  'fountain,'  the  versions 
differ.  The  Targumists  take  it  in  the  sense  of  overflowing  'benediction.' 

UPON  A  LAND  OF  CORN  AND  WINE]  Hebrew,  el-eretz  dahgan  va-tirosh.  This 
and  the  previous  clause  are  rendered  by  the  Lxx.  epi  gees  lakob,  epi  sito  kai  oinot 
'upon  the  land  of  Jacob,  upon  corn  and  wine.'  The  V.  has  oculus  Jacob  in  terra 
frumenti  et  vini,  'the  eye  Jacob  in  a  land  of  corn  and  wine.'  The  Syriac  gives 
the  usual  triad — 'the  fountain  Jacob  in  a  land  of  corn,  and  wine,  and  oil.'  The 
Arabic  reads,  'of  expressed  juice*  (etzcr).  By  'fountain'  many  commentators 
understand  '  offspring ' — his  posterity  spread  like  the  waters  of  a  fountain.  If  we 
read  'eye,'  then  it  io  a  figure  of  the  patriarch  gazing  with  delight  on  the  fruitful 
land  prophetically  stretched  out  before  him. 


THE    BOOK   OF   JOSHUA. 


CHAPTER  V.    VERSE  n. 


And  they  did  eat  of  the  old  corn  of  the  land  on  the  morrow- 
after  the  passover,  unleavened  cakes,  and  parched  corn  in  the  self- 
same day. 


UNLEAVENED  CAKES]  Hebrew,  matzoth,  'unfermented  cakes.' 


The  phrase  *  selfsame  day '  seems  to  indicate  the  eagerness  with  which  the  people, 
sick  of  the  manna,  desired  to  eat  the  fruits  of  this  long-promised  land.  It  is 
added,  '  And  the  manna  ceased ' ;  teaching  us  that  miracles  of  feeding  are  not  works 
of  supererogation,  but  disappear  when  the  ordinary  supplies  of  Providence  are 
available.  For  the  right  use  of  these  natural  supplies  men  are  as  responsible  as 
for  the  miraculous  gifts,  and  for  their  abuse  (by  changing  them)  as  sinful  as  the 
discontented  Jews  who  loathed  'the  bread  from  heaven.' 


CHAPTER  IX.    VERSE  4. 

They  did  work  wilily,  and  went  and  made  as  if  they  had  been 
ambassadors,  and  took  old  sacks  upon  their  asses;  and  wine  bottles, 
old,  and  rent,  and  bound  up. 


AND  WINE  BOTTLES]  Hebrew,  va-nodoth  yayin,  'and  bottles  pf  wine';  Lxx., 
askous  oinou,  'skin  bottles  of  wine ' ;  V.,  utres  vinarios,  '  wine-bags.' 


CHAPTER  IX.    VERSE  13. 

And  these  bottles  of  wine,  which  we  filled,  were  new;  and,  behold, 
they  be  rent :  and  these  our  garments  and  our  shoes  are  become  old 
by  reason  of  the  very  long  journey. 


AND  THESE  BOTTLES  OF  WINE]  Hebrew,  v^-alleh  nodoth  hay-yayin,  and  these 
bottles  of  the  wine ' ;  the  Lxx.,  kai  outoi  oi  askoi  tou  oinout  '  and  these  skin  bottle* 
of  the  wine  ' ;  the  V.,  utres  vint,  'bags  of  wine.' 


JOSHUA,    XXIV.    13.  67 


CHAPTER  XV.     VERSE  n. 

And  the  border  went  out  unto  the  side  of  Ekron  northward :  and 
the  border  was  drawn  to  Shicron,  and  passed  along  to  mount  Baalah, 
and  went  out  unto  Jabneel  •  and  the  goings  out  of  the  border  were  at 
the  sea.  

SHICRON]  Hebrew,  Shikron,  'drinking'  or  'drunkenness.'  Shicron  was  a 
town  on  the  northern  border  of  Judah.  The  reason  of  its  name  can  only  be 
conjectured.  It  may  have  had  some  relation  to  the  abundance  of  shakar,  'sweet 
drink,'  obtained  from  neighboring  palm  trees,  or  from  the  indulgence  of  the  people 
in  shakar,  when  not  always  safe  to  be  drunk  [see  Note  on  John  iv.  5],  or,  possibly, 
some  famous  drinker  may  have  founded  the  city,  whose  name  became  a  memorial 
of  his  intemperance. 

CHAPTER  XXIV.    VERSE  13. 

And  I  have  given  you  a  land  for  which  ye  did  not  labor,  and  cities 
which  ye  built  not,  and  ye  dwell  in  them ;  of  the  vineyards  and  olive- 
yards  which  ye  planted  not  do  ye  eat. 


The  Hebrew,  kcrahmin  vl-zaithim,  signifies  'vineyards  and  olive  trees.'    The 
Lxx.  has  ampelonai  kai  tlaidnas  ;  the  V.,  vinetu  et  olivetas. 


THE    BOOK   OF  JUDGES. 


CHAPTER  IV.    VERSE  19. 

And  he  said  unto  her,  Give  me,  I  pray  thee,  a  little  water  to  drink ; 
for  I  am  thirsty.  And  she  opened  a  bottle  of  milk,  and  gave  him 
drink,  and  covered  him. 


CHAPTER  V.    VERSE  25. 

He  asked  water,  and  she  gave  him  milk;  she  brought  forth  butter 
in  a  lordly  dish. 


MILK]  Hebrew,  khahlahv,  'milk';  the  Lxx.  ,£»/<*/  the  V.,  lac. 

BUTTER]  Hebrew,  khemah,  'butter-milk';  the  Lxx.,  bouturon ;  the  V.,  butyrum. 
It  was  the  kind  of  milk  best  suited  to  assuage  the  warrior's  thirst.  Some  critics 
read  'cream,'  or  milk  from  which  the  cream  was  not  separated.  Some  think  that 
both  a  fluid  and  a  more  solid  form  of  milk  were  given  to  Sisera.  Butter  was  not 
used  by  the  ancients,  nor  is  it  used  by  the  Orientals  of  the  present  day  except  medi- 
cinally. Utterly  unsupported  is  the  notion  that  Jael  gave  Sisera  camel's  milk  which 
had  fermented,  in  order  that  he  might  be  thrown  into  an  intoxicated  stupor.  J.  D. 
Michaelis,  who  had  referred  to  Niebuhr  as  a  witness  for  the  intoxicating  property  of 
camel's  milk,  is  contradicted  by  RosenmUller,  who  observes,  "  Dicit  potius  Nie- 
buhrius  lac  camelinum  Arabibus,  salubre  et  refrigerans  haberi "  (Niebuhr  rather  says 
that  the  milk  of  the  Arabs'  camel  is  healthy  and  refreshing).  It  is  not  always  that 
an  erring  Michaelis  has  a  critical  Rosenmuller  on  his  track.  It  is  not  certain,  or  even 
probable,  that  Jael  resolved  upon  Sisera's  death  till  he  had  fallen  asleep.  His  re- 
quest for  no  beverage  but  water,  '  for  I  am  thirsty,'  is  an  example  by  which  modern 
soldiers  might  profit.  "Some  think,"  says  Dr  Gill,  "he  did  not  ask  for  wine 
because  he  knew  the  Kenites  did  not  drink  any,  and  so  of  course  kept  none  in 
their  tents ;  but  though  this  was  the  custom  of  the  Rechabites,  who  were  the  same 
with  the  Kenites  (Jer.  xxxv.  8),  yet  it  is  very  probable  the  custom  had  not  obtained 
among  them,  since  it  was  enjoined  by  Jonadab  their  father,  who  lived  in  the  time  of 
Jehu  (2  Kings  x.  15) :  '  She  opened  a  bottle  of  milk,  and  gave  him  to  drink,'  which 
she  did  rather  out  of  courtesy,  being  a  better  liquor,  or  with  design  to  throw  him 
into  a  sleep,  which  milk  inclines  to,  making  heavy,  as  all  the  Jewish  commentators 
observe ;  though  Josephus  has  no  authority  to  say,  as  he  does,  that  the  milk  she 
gave  him  was  bad  and  corrupt."  Dr  Gill  is  too  hard  on  Josephus,  who  states 
that  the  milk  (gala)  was  diephthoros  eedec,  which  Rosenmuller  considers  to  mean 
'acid  already,'  but  not  therefore  bad  to  drink. 


JUDGES,    IX.    12,    13.  69 

CHAPTER  VI.    VERSE  19. 

And  Gideon  went  in,  and  made  ready  a  kid,  and  unleavened  cakes 
of  an  ephah  of  flour  :  the  flesh  he  put  in  a  basket,  and  he  put 
the  broth  in  a  pot,  and  brought  //  out  unto  him  under  the  oak,  and 
presented  /'/. 

UNLEAVENED  CAKES]  Hebrew,  matzoih,  ' unfermented  cakes.'  [The  same 
word  occurs  in  verse  20,  and  twice  in  verse  21,  and  is  correctly  translated  in  each 
case  'unleavened  cakes,'  and  not  'unleavened  bread,'  as  in  most  other  places  of 
the  A.  V.] 

CHAPTER  VII.    VERSE  25. 

And  they  took  two  princes  of  the  Midianites,  Oreb  and  Zeeb;  and 
they  slew  Oreb  upon  the  rock  Oreb,  and  Zeeb  they  slew  at  the  wine- 
press of  Zeeb,  and  pursued  Midian,  and  brought  the  heads  of  Oreb 
and  Zeeb  to  Gideon  on  the  other  side  Jordan.  ' 


AT  THE  WINEPRESS  OF  ZEEB]  Hebrew,  vl-yeqev  Zlab,  'in  (or  at)  the  wine- 
press of  Zeeb.'  He  may  have  taken  refuge  inside  the  press,  hoping  to  be  concealed 
till  the  pursuit  was  relinquished. 


CHAPTER  VIII.    VERSE  2. 

And  he  said  unto  them,  What  have  I  done  now  in  comparison  of 
you  ?  Is  not  the  gleaning  of  the  grapes  of  Ephraim  better  than  the 
vintage  of  Abi-ezer  ? 

THE  GLEANING  OF  THE  GRAPES  OF  EPHRAIM]  Hebrew,  olloth  Ephraim,  «the 
gleanings  of  Ephraim.'  The  words  'of  the  grapes'  in  the  A.  V.  are  not  in  the 
Hebrew,  but  the  sense  is  the  same. 

THE  VINTAGE  OF  ABI-EZER]  Hebrew,  batzir  Abiezer.  Batzir,  'vintage,'  from 
bahtzar,  '  to  cut  away ' ;  hence  the  cutting  off  of  grapes  when  ripe  =  the  vintage. 


The  country  of  Ephraim  was  so  prolific  in  grapes,  that  gleaning  them  after  the 
regular  grape-gathering  was  more  profitable  than  to  pluck  the  vineyards  possessed 
by  the  descendants  of  Abi-ezer.  This  fact  passed  into  a  proverb  to  illustrate  the 
superiority  of  some  men's  small  actions  over  the  greatest  actions  of  others. 


CHAPTER  IX.     VERSES  12,  13. 

uThen  said  the  trees  unto  the  vine,  Come  thou,  and  reign  over 
us.  13  And  the  vine  said  unto  them,  Should  I  leave  my  wine,  which 
cheereth  God  and  man,  and  go  to  be  promoted  over  the  trees  ? 


V.  12.   UNTO  THE  VINE]  Hebrew,  bag-gaphen,  'to  the  vine.' 

V.  13.  AND  THE  VINE  SAID  UNTO  THEM]  Hebrew,  vat-tomtr  lahhem  hag-gephen, 

'  said  to  them  the  vine.' 
SHOULD  I   LEAVE  MY  WINE,   WHICH  CHEERETH    GOD  AND  MAN]   Hebrew, 

hekhadalti  tth-tiroshi  hamsammcuikh   elohim   va-anahshim,   'should  I  leave  my 


70  JUDGES,    IX.    27. 


tiros h  (fruit),  which  gladdens  gods  and  men  ?'  The  Lxx.  has  mee  apoleipsasa  Ion 
oinon  mou  ton  euphrainonta  theon  kai  anthropous,  '  should  I  not  be  forsaking  my 
wine,  which  rejoices  God  and  men  ? '  The  Aldine  and  Complutensian  editions  of 
the  Lxx.  read,  ton  oinon  [the  Compl.  ed.,  by  a  singular  clerical  error,  has  oikon, 
'house']  mou  teen  euphrosuneen,  ton  theou  kai  ton  anthropon,  'my  wine  the  joy 
of  God  and  of  men.'  Codex  A  has  apheisa  ton  oinon  mou  teen  euphrosuneen 
ton  para  tou  theou  kai  ton  anthropon,  '  leaving  my  wine  the  joy  of  those  with  God 
and  men.'  The  V.  has  numquid possum  desereri  vinum  meum  quod  Icztificat  Dfum 
et  homines,  '  how  can  I  forsake  my  wine,  which  delights  God  and  men  ? '  The 
Syriac  and  Arabic  versions  translate  tiroshi,  'my  fruit.'  Jonathan  has  'How 
should  I  forsake  my  wine  (khamri),  from  which  the  princes  make  their  libations 
before  the  Lord,  and  in  which  they  take  delight?" 

GOD  AND  MAN]  The  Hebrew  elohim  and  anahshim  are  both  in  the  plural,  and 
it  has  been  thought  that  as  Jotham  related  the  parable  to  idolaters  he  intended 
by  elohim  the  gods  they  worshiped.  Others  have  suggested  that  by  elohim  and 
anahshim  a  contrast  is  designed  between  men  of  rank  and  the  common  people,  so 
that  the  clause  would  then  read,  '  which  cheers  the  high  and  low.' 

In  this  parable,  the  most  ancient  on  record,  the  vine  is  represented  as  refusing 
to  become  king  over  the  other  trees;  and,  as  in  the  case  of  the  olive  and  the  fig 
tree,  the  refusal  is  based  on  the  impropriety  of  renouncing  its  own  natural  produce 
and  function  for  the  sake  of  mere  supremacy  and  honor. 


Better  be  useful  than  ambitious,  is  the  moral  of  this  apologue.  The  vine  speaks 
of  what  appertains  to  itself— its  tirosh,— just  as  the  olive  had  spoken  of  its  '  fatness,' 
and  the  fig  tree  of  its  'sweetness.'  From  a  Temperance  point  of  view  it  is  im- 
material whether  by  tiros h  be  understood  the  solid  fruit  of  the  vine,  or  the  delicious 
juice  contained  in  the  ripening  clusters, — the  'imprisoned  wine '  {ho  oinos  pepedee- 
menos),  as  Anacreon  styles  it.  For  reasons  already  assigned,  '  vine-fruit '  is  the  best 
English  equivalent.  The  vulgar  opinion  that  an  intoxicating  liquor  is  spoken  of 
because  it  is  said  to  'cheer  God  and  man,'  does  violence  to  the  passage.  God  can 
only  be  pleased  by  the  fruit  of  the  vine  as  the  work  of  His  power  and  the  gift  of 
His  goodness ;  and  man  is  cheered,  first  by  the  sight,  and  afterwards  by  the  use  of 
it  as  a  part  of  his  daily  food.  The  supposition  that  nothing  can  '  cheer '  except  it 
be  of  an  intoxicating  quality  is  not  more  sensual  than  it  is  absurd.  The  very  word 
employed  in  this  passage,  samaakh,  translated  '  to  cheer,'  occurs  as  a  noun  in  Psa. 
iv.  7 — "Thou  hast  put  gladness  (simkhah)  into  my  heart  more  than  in  the  time 
when  their  corn  (deghanam)  and  their  wine  (tiros ham)  increased."  This  verse  at 
once  refutes  the  alcoholic  gloss,  and  throws  light  upon  the  parable  itself.  The 
increase  of  corn  and  tiros  h  cheers  the  husbandman,  but  the  favor  of  God  gives 
greater  cheer  to  the  humble  "and  trustful  soul. 


CHAPTER  IX.    VERSE  27. 

And  they  went  out  into  the  fields,  and  gathered  their  vineyards, 
and  trode  the  grapes,  and  made  merry,  and  went  into  the  house 
of  their  god,  and  did  eat  and  drink,  and 'cursed  Abimelech. 


AND  GATHERED  THEIR  VINEYARDS]  Hebrew,  vay-yivtzeru  eth-karmaihem,  '  and 
cut  off  (stripped)  their  vineyards,'  /.  e.  cut  off  the  fruit  from  the  vines. 


JUDGES,    XIII.    2—7,    13,    14,    24,    25.  71 

AND  TRODE  THE  GRAPES]  Hebrew,  vay-yiJrfku,  'and  they  trode' — the  A.  V. 
properly  printing  the  words  '  the  grapes '  in  italics  to  denote  that  they  are  added  to 
complete  the  sense. 

AND  MADE  MERRY]  Hebrew,  va-yadsu  hillnlim,  'and  they  made  songs'  (so 
the  margin  of  the  A.  V. ),  ;'.  e.  sang  vintage  songs.  Gesenius  suggests  '  offered 
public  thanksgivings.'  The  Lxx.  transfers  the  Hebrew  word,  kai  epoieesan 
Elloulim,  '  and  they  made  Elloulim.'*  The  V.  has  etfactis  cantantium  choris,  '  and 
companies  of  singers  having  been  formed.' 

AND  DID  EAT  AND  DRINK,  AND  CURSED  ABIMELECH]  Hebrew,  vay-yokelu 
vay-yishtu  vayqallu  eth-Abimelek,  'and  they  ate  and  drank,  and  cursed  Abimelech.' 
It  is  not  distinctly  intimated  that  this  feasting  was  conducive  to  the  cursing  in  which 
the  Shechemitas  indulged,  but  the  rendering  of  the  V.  is  peculiar, — ft  inter  epulos 
ft  ponila  mahdicebant  Abimelech^  'and  between  their  feastings  and  cups  they 
cursed  Abimelech. '  Probably  excited  by  inebriating  liquor,  they  rioted  and  boasted 
with  a  foolish  freedom  that  cost  them  dear. 


CHAPTER  XIII.    VERSES  2 — 7,  13,  14,  24,  25. 

» And  there  was  a  certain  man  of  Zorah,  of  the  family  of  the 
Danites,  whose  name  was  Manoah;  and  his  wife  was  barren,  and 
bare  not.  3  And  the  angel  of  the  LORD  appeared  unto  the  woman, 
and  said  unto  her,  Behold  now,  thou  art  barren,  and  bearest  not :  but 
thou  shalt  conceive,  and  bear  a  son.  4  Now  therefore  beware, 
I  pray  thee,  and  drink  not  wine  nor  strong  drink,  and  eat  not 
any  unclean  thing :  5  For,  lo,  thou  shalt  conceive,  and  bear  a  son : 
and  no  razor  shall  come  on  his  head :  for  the  child  shall  be  a  Nazarite 
unto  God  from  the  womb :  and  he  shall  begin  to  deliver  Israel  out  of 
the  hand  of  the  Philistines.  6  Then  the  woman  came  and  told  her 
husband,  saying,  A  man  of  God  came  unto  me,  and  his  countenance 
was  like  the  countenance  of  an  angel  of  God,  very  terrible:  but 
I  asked  him  not  whence  he  was,  neither  told  he  me  his  name : 
7  But  he  said  unto  me,  Behold,  thou  shalt  conceive,  and  bear  a  son ; 
and  now  drink  no  wine  nor  strong  drink,  neither  eat  any  unclean 
thing:  for  the  child  shall  be  a  Nazarite  to  God  from  the  womb  to  the 
day  of  his  death.  .  .  .  13  And  the  angel  of  the  LORD  said  unto 
Manoah,  Of  all  that  I  said  unto  the  woman  let  her  beware.  14  She 
may  not  eat  of  any  thing  that  cometh  of  the  vine,  neither  let  her  drink 
wine  or  strong  drink,  nor  eat  any  unclean  thing:  all  that  I  com- 
manded her  let  her  observe 24  And  the  woman  bare  a 

son,  and  called  his  name  Samson :  and  the  child  grew,  and  the  LORD 
blessed  him.  25  And  the  Spirit  of  the  LORD  began  to  move  him  at 
times  in  the  camp  of  Dan  between  Zorah  and  Eshtaol. 


V.  4.  DRINK  NOT  WINE  NOR  STRONG  DRINK]  Hebrew,  vl-al-tishti  yayin 
vl-shakar,  'and  thou  shalt  not  drink  wine  and  sweet  drink.'  So  also  in  verses  7  and 
14.  The  Lxx.,  Codex  A,  has  oinon  kai  sikera  in  each  place,  but  Codex  B  has 
oinon  kai  niethusma,  'wine  and  strong  drink.'  The  Complutensian  edition  has 
sihrran.  In  each  place  the  V.  has  vinttm  ft  siceram.  The  Targumists,  as  before, 
render  yayin  by  'new  wine,'  and  shakar\>y  'old  wine.' 


JUDGES,    XIII.    2—7,    13,    14,    24,    25. 

V.  14.  OF  ANY  THING  THAT  COMETH  OF  THE  VINE]  Hebrew,  mik-kol  asher 
yatza  mig-gephen  hay-yayin,  *  from  all  (anything)  that  comes  forth  from  the  vine 
of  the  wine,'  i.  e.  the  wine-tree.  The  Lxx.  has  ex  ampelou  tou  oinou>  'from  the 
vine  of  the  wine.'  The  V.  has  simply  ex  vinea,  '  from  the  vineyard.' 

SAMSON]  Hebrew,  Shimshon,  'sun-like."  Josephus  incorrectly  interprets  this 
name  by  ischuros,  'strong.'  The  Lxx.  gives  Sampson  as  the  spelling,  which  has 
been  extensively  followed. 


I.  The  partial  Nazaritism  enjoined  by  the  celestial  messenger,  with  so  much 
emphasis  and  solemnity,  upon  the  mother  of  Samson,  'Now  therefore  beware,  I 
pray  thee '  (ver.  4) ;  'Of  all  that  I  said  unto  the  woman  let  her  beware '  (ver.  13), 
is  exceedingly  noteworthy;  for,  passing  by  the  other  peculiarities  of  the  Nazarite 
code,  the  prohibitive  injunction  was  limited  to  yayin,  shakar,  and  the  produce  of 
the  vine,  and  to  things  unclean.  Rejecting  the  idea  of  an  elaborate  whim,  can  it 
be  doubted  that  reasons  of  z.  physiological  Takwcz.  dictated  this  command?  Unless 
on  the  hypothesis  of  some  benefit  to  her  babe,  it  is  inexplicable  that  she  should  have 
been  subjected  to  the  dietetic  rule  of  the  Nazarites.  Modern  medical  inquiries  have 
made  clear  the  fact,  surmised  by  some  ancient  philosophers,  of  the  powerful  influence 
of  maternal  regimen  on  the  uterine  condition  and  future  health  of  children.  It 
seems,  therefore,  legitimate  to  conclude  that  the  mother  of  Samson  was  stringently 
guarded  against  all  possible  use  of  intoxicating  liquors  in  order  that  her  heroic  son 
might  gain  the  full  benefit,  not  of  his  own  abstinence  only,  but  of  hers,  from  the 
period  of  his  conception  to  his  birth.  That  indulgence  in  the  use  of  strong  drink 
by  expectant  mothers  would  be  injurious  to  their  offspring,  was  known  to  the 
learned  and  wise  among  the  ancients.  Plato,  Aristotle,  Plutarch,  etc.,  have 
noticed  the  hereditary  transmission  of  intemperate  propensities,  and  the  legislation 
that  imposed  abstinence  upon  women  had  unquestionably  in  view  the  greater  vigor 
of  offspring — the  mens  sana  in  corpore  sano  (healthy  mind  in  a  healthy  body), — one 
of  the  choicest  inheritances  of  the  human  race.  Matthew  Henry  aptly  remarks, 
"Women  with  child  ought  conscientiously  to  avoid  whatever  they  have  reason  to 
think  will  be  in  any  way  prejudicial  to  the  health  or  good  constitution  of  the  fruit 
of  their  body.  And  perhaps  Samson's  mother  was  to  refrain  from  wine  and  strong 
drink,  not  only  because  he  was  designed  for  a  Nazarite,  but  because  he  was 
designed  for  a  man  of  strength,  which  his  mother's  temperance  would  con- 
tribute to." 

2.  The  Nazaritism  of  Samson  was  to  be  complete  and  lifelong.  Nor  is  there 
reason  to  doubt  his  fidelity  to  this  part  of  his  vow.  In  chapter  xv.  18,  19,  we 
have  an  account  of  one  great  triumph  at  the  close  of  which  "he  was  sore  athirst, 
and  called  on  the  Lord,"  who  "clave  a  hollow  place  that  was  in  the  jaw  [or,  in 
Lehi],  and  there  came  water  thereout ;  and  when  he  had  drunk,  his  spirit  came  again 
and  he  revived."  [See  Note  upon  this  verse.]  Would  that  lesser  heroes  had  been 
content  to  '  revive  their  spirits '  as  innocently  as  did  this  scourge  of  the  Philistines ! 
It  is  not  pretended  by  any  advocate  of  Temperance  that  Samson's  abstinence  was 
the  cause  of  his  stupendous  strength :  that  was  supernatural ;  yet  it  may  be  legiti- 
mately inferred  that  this  abstinence  would  not  have  been  enjoined  had  intoxicating 
liquors  possessed  that  invigorating  property  which  has  been  ascribed  to  them.  The 
Note  in  Bagster's  'Treasury  Bible'  (partially  quoted  under  Numb.  vi.  3)  has 
this  reference: — "It  maybe  here  observed  that  when  God  intended  to  raise  up 
Samson  by  his  strength  of  body  to  scourge  the  enemies  of  Israel,  He  ordered  that 
from  his  infancy  he  should  drink  no  wine,  but  live  by  the  rule  of  the  Nazarites, 


JUDGES,   XIII.    2 — 7,    13,    14,    24,    25.  73 

because  that  would  greatly  contribute  to  make  him  strong  and  healthy,  intending, 
after  Nature  had  done  her  utmost  to  form  this  extraordinary  instrument  of  His  pro- 
vidence, to  supply  her  defects  by  His  own  supernatural  power."  It  is  incredible 
that  the  Most  High  should  have  deprived  His  '  chosen  vessel '  of  the  class  of  articles 
necessary,  or  peculiarly  conducive,  to  the  highest  development  of  his  constitution ; 
and  an  intelligent  perusal  of  this  passage  would  have  sufficed  to  nip  in  the  bud  that 
most  pestiferous  of  physical  superstitions,  which  has  associated  human  energy, 
vitality,  and  longevity,  with  some  use  of  alcoholic  liquors.  Classical  literature  is 
not  deficient  in  passages  that  may  compare  with  the  one  under  consideration.  The 
reader  of  the  'Iliad'  will  remember  that  Homer  represents  Hecuba  as  saying 
to  her  son  Hector,  '  to  a  weary  man  wine  imparts  great  strength ' — andri  de 
kekmeeoti  menos  mega  oinos  aexei ;  but  the  hero,  wiser  on  this  point  than  the 
anxious  mother,  answers,  "Bring  me  not,  honored  mother,  the  wine,  sweet  as 
honey  to  the  soul,  lest  thou  shouldst  weaken  my  limbs,  and  I  should  be  forgetful 
of  both  strength  and  courage," — 

Jlfee  tttffi  oinon,  aeire  meliphrona,  f>otnia  tneeter, 
Mee  mcatoguwsees,  metios  d'alkees  te  lathomai. 

Iliad,  Book  VI.,  v.  265-6. 

Pope's  note  on  these  lines  is  striking: — "This  maxim  of  Hector's  concerning  wine 
has  a  great  deal  of  truth  in  it.  It  is  a  vulgar  mistake  to  imagine  the  use  of  wine 
either  rouses  the  spirits  or  increases  strength.  The  best  physicians  agree  with 
Homer  on  this  point,  whatever  modern  soldiers  may  object  to  this  old  heroic 
regimen.  We  may  take  notice  that  Samson  as  well  as  Hector  was  a  water- 
drinker,  for  he  was  a  Nazarite  by  vow,  and  as  such  was  forbid  the  use  of  wine, — 
to  which  Milton  alludes  in  his  '  Samson  Agonistes.'  "  Pope  proceeds  to  quote  the 
reply  of  Samson  to  the  chorus ;  but  it  is  better  to  cite  the  whole  of  the  lines  relating 
to  Samson's  abstinence,  as  they  appear  in  Milton's  noble  drama. 
Speaking  to  himself,  the  hero  says, — 

"  Abstemious  I  grew  up,  and  thrived  amain." 

The  chorus  speaks  : — 

"  Desire  of  wine,  and  all  delicious  drinks, 
Which  many  a  famous  warrior  overturns, 
Thou  couldst  repress:  nor  did  the  dancing  ruby 
Sparkling,  outpoured,  the  flavor,  or  the  smell, 
Or  taste  that  cheers  the  hearts  of  gods  and  men, 
Allure  thee  from  the  cool  crystalline  stream." 

To  which  Samson  replies, — 

''  Wherever  fountain  or  fresh  current  flowed 
Against  the  Kastern  ray,  translucent,  pure, 
With  touch  ethereal  of  heaven's  fiery  red, 
I  drank,  from  the  clear  milky  juice  allaying 
Thirst,  and  refreshed  ;  nor  envied  them  the  grape 
Whose  heads  that  turbulent  liquor  fills  with  fumes." 

The  chorus  then  responds, — 

"  O  madness  !  to  think  use  of  strongest  wines 
And  strongest  drinks  our  chief  support  of  health, 
When  God,  with  these  forbidden,  made  choice  to  real 
His  mighty  champion  strong  above  compare. 
Whose  drink  was  only  from  the  liquid  brook."  * 

3.  On  verses  24  and  25  Matthew  Henry  remarks  : — "  Strong  men  think  them- 
selves greatly  animated  by  wine  (Psa.  Ixxviii.  65),  but  Samson  drank  no  wine,  and 
yet  excelled  in  strength  and  courage,  and  everything  bold  and  brave,  for  he  had 

•  Milton  used  '  liquid  '  in  the  Latin  sense  of  liquidiu.  clear,  limpid. 

10 


74  JUDGES,  xv.  5,  1 8,  19. 

the  Spirit  of  God  moving  him ;  therefore,  '  be  not  drunk  with  wine,  but  be  filled 
with  the  Spirit,'  who  will  come  to  those  that  are  sober  and  temperate."  That 
Samson's  life  was  not  perfect  in  a  moral  and  spiritual  sense  is  apparent  from  the 
historic  notices  preserved  to  us.  This  fact,  however,  gives  no  support  to  the 
popular  plea  that  abstinence  is  no  benefit,  since  Sepoys,  Mohammedans,  and  other 
abstainers,  are  both  cruel  and  impure ;  for  man  being  so  prone  to  evil  from  nature 
(the  inference  is  inevitably  suggested),  the  greater  is  the  reason  why  he  should 
sedulously  guard  against  further  perversion,  by  renouncing  that  which,  in  disturb- 
ing his  brain,  augments  his  depravity.  In  spite  of  his  abstinence  from  '  turbulent 
liquors,'  not  because  of  it,  Samson  was  beguiled;  and  while  the  value  of  abstinence 
is  not,  on  that  account,  lessened,  we  have  clearly  impressed  upon  us  the  necessity 
of  divine  guidance  and  personal  watchfulness  in  all  things,  to  the  well  ordering  of 
the  Christian  life  and  the  growth  of  the  '  inner  man  '  in  all  the  graces  and  virtues 
of  the  Spirit. 

CHAPTER  XIV.    VERSE  5. 

Then  went  Samson  down,  and  his  father  and  his  mother,  to  Tim- 
nath,  and  came  to  the  vineyards  of  Timnath :  and,  behold,  a  young 
lion  roared  against  him. 

To  THE  VINEYARDS  OF  TiMNATH]  Hebrew,  ad  karniai  Thimnathah,  '  to  the 
cultivated  grounds  of  Timnath.' 


CHAPTER  XV.    VERSE  5. 

And  when  he  had  set  the  brands  on  fire,  he  let  them  go  into  the 
standing  corn  of  the  Philistines,  and  burnt  up  both  the  shocks,  and 
also  the  standing  corn,  with  the  vineyards  and  olives. 

WITH  THE  VINEYARDS  AND  OLIVES]  Hebrew,  vl-ad  kerem  zattA,  'and  to  the 
kerem  of  the  olive  tree.'  Here  kerem  is  applied,  not  to  a  vineyard  merely,  but 
generically  to  '  cultivated  land ' ;  and  the  meaning  is  that  the  fire  kindled  by  the 
foxes  or  jackals  sent  by  Samson  into  the  fields  of  standing  corn,  spread  beyond  the 
limits  of  the  corn  district,  and  seized  upon  the  plot  devoted  to  the  cultivation  of 
the  olive.  

CHAPTER  XV.    VERSES  18,  19. 

is  And  he  was  sore  athirst,  and  called  on  the  LORD,  and  said,  Thou 
hast  given  this  great  deliverance  into  the  hand  of  thy  servant :  and 
now  shall  I  die  for  thirst,  and  fall  into  the  hand  of  the  uncircum- 
cised  ?  19  But  God  clave  an  hollow  place  that  was  in  the  jaw,  and 
there  came  water  thereout ;  and  when  he  had  drunk,  his  spirit  came 
again,  and  he  revived :  wherefore  he  called  the  name  thereof  Enhak- 
kore,  which  is  in  Lehi  unto  this  day. 


It  is  not  necessary  to  believe  that  water  came  from  a  hollow  place  made  in  the 
vss's  jaw.  The  marginal  reading  is  '  in  Lehi ' ;  and  as  the  place  where  the  victory 
was  gained  was  called  Lehi  [Lekhi,  jaw-bone],  the  historian  intimates  that  out  of  a 


JUDGES,    XIX.     19.  75 


small  rocky  hollow  God  caused  a  spring  to  burst  forth,  by  whose  pure  water  the 
spirit  of  Israel's  'mighty  champion*  was  revived. 


CHAPTER  XVI.    VERSE  4. 

And  it  came  to  pass  afterward,  that  he  loved  a  woman  in  the  valley 
of  Sorek,  whose  name  was  Delilah. 


IN  THE  VALLEY  OF  SOREK]  Hebrew,  blnahkal  Sorak,  'in  the  ravine  of  Sotek.* 
The  margin  of  A.  V.  has  '  by  the  brook  of  Sorek ' ;  and,  as  before  noticed,  many  of 
the  ravines  of  Palestine,  which  are  dry  in  summer,  become  the  beds  of  deep  torrents 
in  the  rainy  season.  The  ravine  of  Sorek  was  situated  near  the  ravine  of  Eshcol, 
both  famous  for  the  size  and  luscious  quality  of  their  grapes.  The  fame  of  this 
Yalley  is  thought  to  have  given  a  name  to  some  particular  kind  of  wine,  or  to  a 
wine  of  special  excellence,  as  early  as  the  days  of  Jacob.  [See  Notes  on  Gen. 
xlix.  II;  Isa.  v.  2;  Jer.  ii.  21.] 


CHAPTER  XVI.    VERSE  25. 

And  it  came  to  pass,  when  their  hearts  were  merry,  that  they 
said,  Call  for  Samson,  that  he  may  make  us  sport.  And  they  called 
for  Samson  out  of  the  prison  house ;  and  he  made  them  sport :  and 
they  set  him  between  the  pillars. 


WHEN  THEIR  HEARTS  WERE  MERRY]  Hebrew,  k'yetov  libahm,  'when  it  was 
good  to  their  hearts  '==when  their  hearts  felt  light  or  cheerful.  This  is  an  idiomatic 
expression,  quite  different  from  the  phrase  used  of  Joseph  and  his  brethren  (Gen. 
xliii.  34),  and  from  the  other  used  of  the  Shechemites  (Judg.  ix.  27),  and  rendered 
'merry.'  That  the  mirth  of  the  Philistines,  however,  on  the  occasion  was  stimu- 
lated by  indulgence  in  strong  drink  is  highly  probable.  They  had  come  '  to  offer  a 
great  sacrifice  to  Dagon,'  and  revelry  was  the  general  concomitant  of  idolatrous 
rites.  The  expression  here  employed  is  in  other  places  distinctly  associated  with 
strong  drink  and  drinking  excesses.  (See  Notes  on  I  Sam.  xxv.  36;  2  Sam.  xiii. 
28;  Est.  i.  10.)  Hence  Milton  may  be  acquitted  of  injustice  to  this  Philistian 
gathering  when  he  puts  into  the  mouth  of  the  messenger  the  words, — 

"  The  feast  and  noon  grew  high,  and  sacrifice 
Had  filled  their  hearts  with  mirth,  high  cheer,  and  wine, 
When  to  their  sports  they  turned." 

To  which  the  semichorus  adds  that  they  were — 

"  Drunk  with  idolatry,  drunk  with  wine." 


CHAPTER  XIX.    VERSE  19. 

Yet  there  is  both  straw  and  provender  for  our  asses ;  and  there  is 
bread  and  wine  also  for  me,  and  for  thy  handmaid,  and  for  the  young 
man  which  is  with  thy  servants :  there  is  no  want  of  any  thing. 


76  JUDGES,   XXI.    19 — 21. 

BREAD  AND  WINE]  Hebrew,  lekhem  vZ-yayin.     The  Lxx.  has  artoi  kai  oinos, 
*  loaves  and  wine';  the  V.,  panem  ac  vinum,  'bread  and  wine.' 


CHAPTER  XXI.    VERSES  19 — 21. 

19  Then  they  said,  Behold,  there  is  a  feast  of  the  LORD  in  Shiloh 
yearly  in  a  place  which  is  on  the  north  side  of  Beth-el,  on  the  east 
side  of  the  highway  that  goeth  up  from  Beth-el  to  Shechem,  and  on 
the  south  of  Lebonah.  20  Therefore  they  commanded  the  children 
of  Benjamin,  saying,  Go  and  lie  in  wait  in  the  vineyards;  21  And 
see,  and,  behold,  if  the  daughters  of  Shiloh  come  out  to  dance  in 
dances,  then  come  ye  out  of  the  vineyards,  and  catch  you  every 
man  his  wife  of  the  daughters  of  Shiloh,  and  go  to  the  land  of 
Benjamin. 

V.  19.  A  FEAST  OF  THE  LORD]  Hebrew,  khag-  Yehovah,  '  a  festival  of  Jehovah,' 
=  a  festival  in  honor  of  Jehovah.  This  word  feast,  as  distinguished  from  mishteht 
is  derived  from  khahgagy  'to  move  in  a  circle,'  and  signifies  the  sacred  dance  per- 
formed at  appointed  times.  [For  the  use  of  khahgag'va.  reference  to  excess,  see  Note 
on  Psa.  cvii.  27.] 

V.  20.  IN  THE  VINEYARDS]  Hebrew,  batfrahmim,  'in  vineyards.' 
V.  21.  OUT  OF  THE  VINEYARDS]  Hebrew,  min-kak''rahmim,  'from  the  vine- 
yards.'   Note  the  use  ofmtn  as  'out'  or  'from.' 


THE    BOOK   OF   RUTH. 


CHAPTER  II.    VERSES  8,  9.  14. 

s  Then  said  Boaz  unto  Ruth,  Hearest  thou  not,  my  daughter  ? 
Go  not  to  glean  in  another  field,  neither  go  from  hence,  but  abide 
here  fast  by  my  maidens :  9  L€t  thine  eyes  be  on  the  field  that  they 
do  reap,  and  go  thou  after  them:  have  I  not  charged  the  young 
men  that  they  shall  not  touch  thee?  and  when  thou  art  athirst,  go 
unto  the  vessels,  and  drink  of  that  which  the  young  men  have  drawn. 
.  .  .  14  And  Boaz  said  unto  her,  At  meal-time  come  thou  hither, 
and  eat  of  the  bread,  and  dip  thy  morsel  in  the  vinegar.  And  she 
sat  beside  the  reapers  :  and  he  reached  her  parched  com,  and  she  did 
eat,  and  was  sufficed,  and  left. 


V.  9.  DRINK  OF  THAT  WHICH  THE  YOUNG  MEN  HAVE  DRAWN]  The  Hebrew  for 
'have  drawn '  is  yishabun  from  shahav,  '  to  draw  water.'  The  Lxx.  has  kai  piesai 
othen  ean  hudreuontai  ta  paidaria,  'and  drink  of  that  which  the  youths  shall  have 
drawn  of  water.'  The  V.  is  et  bibe  aquas  de  quibus  el pueri  bibunt,  '  and  drink  the 
waters  from  which  also  the  youths  drink.'  This  wealthy  Bethlehemite  supplied 
his  reapers  with  water,  and  probably  found  his  harvest  work  despatched  more 
quickly,  and  certainly  more  soberly,  than  the  farmers  of  England  get  theirs  executed 
on  cider  and  beer. 

V.  14.  IN  THE  VINEGAR]  Hebrew,  ba-khometz,  'in  the  fermented  drink' — pro- 
bably sour  wine  (vin-aigre  =  vinegar),  similar  to  the  posca  served  out  to  the  Roman 
legionaries.  The  Syriac  adds  she  'dipped  the  bread  in  milk,'  and  the  Arabic  has 
'she  poured  milk  upon  it'  (the  bread).  Dr  Gill  remarks,  "Vinegar  was  used 
because  of  the  heat  of  the  season,  as  Jarchi  and  Aben  Ezra  remark,  for  cooling 
and  refreshment ;  and  such  virtues  Pliny  ascribes  to  vinegar  as  being  refreshing  to 
the  spirits,  binding  and  bracing  the  nerves,  and  very  corroborating  and  strengthen- 
ing ;  and  it  is  at  this  day  used  in  Italy,  it  is  said,  in  harvest-time,  when  it  is  hot, 
where  they  also  used  wine  mixed  with  vinegar  and  water,  as  Lavater  says ;  and 
who  from  a  learned  physician  observes,  that  reapers  instead  of  wine  use  vinegar 
mixed  with  a  great  deal  of  water,  which  they  call  'household  wine,'  allayed  with 
water ;  to  which  if  oil  and  bread  be  put  it  makes  a  cooling  meal,  good  for  work- 
men and  travelers  in  the  heat  of  the  sun ;  and  the  Targum  calls  it  pottage  boiled 
in  vinegar.  The  Romans  had  an  embamma  or  sauce  made  of  vinegar,  in  which 
they  dipped  their  food,  and  Theocritus  makes  mention  of  vinegar  as  used  by 
reapers." 


78  RUTH,   III.    7. 

CHAPTER  III.    VERSE  7. 

And  when  Boaz  had  eaten  and  drunk,  and  his  heart  was  merry,  he 
went  to  lie  down  at  the  end  of  the  heap  of  corn :  and  she  came 
softly,  and  uncovered  his  feet,  and  laid  her  down. 


AND  HIS  HEART  WAS  MERRY]  Hebrew,  'and  he  was  good  as  to  his  heart1 
[See  Note  on  Judg.  xvi.  25.]  It  is  not  said  what  Boaz  ate  and  drank,  hut  that  he 
might  be  merry  without  partaking  of  intoxicants  is  well  known  to  those  who  hare 
made  the  experiment 


THE    FIRST    BOOK   OF   SAMUEL. 


CHAPTER  I.    VERSES  9 — 17. 

9  So  Hannah  rose  up  after  they  had  eaten  in  Shiloh,  and  after 
they  had  drunk  :  (now  Eli  the  priest  sat  upon  a  seat  by  a  post  of  the 
temple  of  the  Lord :)  10  And  she  was  in  bitterness  of  soul,  and  prayed 
unto  the  LORD,  and  wept  sore.  »  And  she  vowed  a  vow,  and  said, 
O  LORD  of  hosts,  if  thou  wilt  indeed  look  on  the  affliction  of  thine 
handmaid,  and  remember  me,  and  not  forget  thine  handmaid,  but 
wilt  give  unto  thine  handmaid  a  man  child,  then  I  will  give  him  unto 
the  LORD  all  the  days  of  his  life,  and  there  shall  no  razor  come  upon 
his  head.  «And  it  came  to  pass,  as  she  continued  praying  before 
the  LORD,  that  Eli  marked  her  mouth.  13  Now  Hannah,  she  spake 
in  her  heart;  only  her  lips  moved,  but  her  voice  was  not  heard: 
therefore  Eli  thought  she  had  been  drunken.  14  And  Eli  said  unto 
her,  How  long  wilt  thou  be  drunken :  put  away  thy  wine  from  thee. 
15  And  Hannah  answered  and  said,  No,  my  lord,  I  am  a  woman  of  a 
sorrowful  spirit :  I  have  drunk  neither  wine  nor  strong  drink,  but  have 
poured  out  my  soul  before  the  LORD.  16  Count  not  thine  handmaid 
for  a  daughter  of  Belial :  for  out  of  the  abundance  of  my  complaint 
and  grief  have  I  spoken  hitherto.  17  Then  Eli  answered  and  said,  Go 
in  peace  :  and  the  God  of  Israel  grant  thee  thy  petition  that  thou  hast 
asked  of  him. 


V.  9.  AFTER  THEY  HAD  DRUNK]  The  Lxx.  has  meta  to  phagcin  autous,  '  after 
they  had  eaten,'  adding  the  words,  not  in  our  Hebrew  text,  'and  she  stood  before 
the  Lord.'  Codex  A  and  the  Complutensian  edition  give  also,  'and  after  they  had 
drunk,'  and  the  Complut.  ed.  omits  'and  she  stood  before  the  Lord.'  The  V. 
has  postquam  comederat  et  biberat,  'after  she  had  eaten  and  drunk.'  So  reads  the 
Targum  of  Jonathan  Ben  Uzziel. 

V.   II.    I  WILL  GIVE  HIM    UNTO  THE  LORD  ALL  THE   DAYS   OF  HIS   LIFE]      This 

was  in  effect  a  dedication  of  her  wished-for  son  to  a  life-long  Nazaritism.  The 
Lxx.  has  a  clause  not  found  in  the  Hebrew  text  or  V.  version — kai  oinon  kai 
methiisma  ou  pietai,  'and  of  wine  and  strong  drink  he  shall  not  drink.'  Philo 
quotes  this  clause,  and  pointedly  refers  to  Samuel  as  '  chief  of  kings  and  prophets,' 
and  as  a  Nazarite  for  life. 
V.  13.  THEREFORE  ELI  THOUGHT  SHE  HAD  BEEN  DRUNKEN]  Hebrew,  fcshikorah, 

'for  a  drunken  woman.'     So  the  Lxx.,  eis  methuousan  ;  and  the  V.,  temuUntiam 

(from  tcmctitm,  the  old  Latin  word  for  intoxicating  wine). 


80  I   SAMUEL,    I.    24. 


V.  14.  How  LONG  WILT  THOU  BE  DRUNKEN?]  Hebrew,  ad-mathi  tishtakkahrin; 
Lxx.,  heds  pote  methtistheesee ;  V.,  usquequb  ebria  eris? 

PUT  AWAY  THY  WINE  FROM  THEE]  Hebrew,  hahsiri  eth-yaynak  maahlaik  ;  the 
Lxx.,  perielou  ton  oinon  sou  [Codex  A  adds  aj>o  sou~\  kaiporeuou  ek  prosopou  kuriou, 
*  put  away  thy  wine  and  depart  from  the  presence  of  the  Lord ' ;  the  V.  has  digere 
paulisper  vini  quo  mades,  'get  rid  quickly  of  the  wine  in  which  thou  art  steeped/ 

V.   15.    I    HAVE  DRUNK  NEITHER  WINE   NOR   STRONG  DRINK]    Hebrew,  VC-ydyin 

•ve-shakar  lo  shathithi,  'wine  and  strong  drink  I  have  not  drunk';  the  Lxx.,  kai 
oinon  kai  methusma  ou  pepoka,  '  and  wine  and  strong  drink  I  have  not  drunk ' ; 
the  V.,  vinumque  et  omne  quod  inebriare  potest  non  bibit  'and  wine  and  whatever 
is  able  to  inebriate  I  have  not  drunk.'  The  Ts.  read,  'new  wine  and  old  I  have 
not  drunk.' 


A  devout  Hebrew  matron,  sorrowful  from  want  of  offspring  and  the  exultation  of 
a  rival  wife,  goes  up  to  the  tabernacle  to  pour  out  her  soul  before  God.  Eli,  the 
high  priest,  observing  that  her  lips  moved,  and  that  she  was  under  deep  excite- 
ment, suspects  her  of  intoxication,  a  suspicion  which  he  bluntly  expresses,  jealous 
no  doubt  for  the  honor  of  the  holy  place.  She  respectfully  repudiates  the  charge, 
and  with  so  much  evident  sincerity  that  Eli  not  only  credits  her  statement,  but 
bestows  on  her  his  pontifical  benediction.  It  may  be  noted, — 

1.  That  the  readiness  with  which  Eli  concludes  as  to  Hannah's  inebriation  in- 
dicates a  prevailing  corruption  of  morals,  which  had  taken  this  peculiar  form,  and 
had  deeply  infected  even  the  female  population. 

2.  That  Hannah's  disclaimer  was  associated  with  a  conclusive  proof  of  her  inno- 
cence— 'I  have  drunk  neither  wine  nor  strong  drink.'     Where  this  statement  can 
be  truly  made,  drunkenness,  in  all  its  degrees,  is  impossible.     The  importance  of 
being  able  to  declare  this  is  not  small,  for  the  speaker  is  then  sure  (as  otherwise 
he  may  not  be)  that  he  is  entirely  free  from  alcoholic  excitement,  which,  if  short 
of  intoxication,  is  injurious  to  body  and  soul.     'I  am  not  excited  by  drink,'  is  a 
conviction  only  attainable  by  abstinence,  and  not  a  little  consoling  under  reproach. 
Hannah,  be  it  noted,  did  not  resort  to  intoxicating  liquor  to  drive  out  or  drown  her 
sorrows — a  striking  contrast  to  the  supposed  permission  in  Prov.  xxxi.  6,  7.     (See 
Note  on  that  passage.)     She  sought  comfort  not  in  potations,  but  in  prayer, — 'I 
have  poured  out  my  soul  unto  the  Lord,' — and  she  received  her  reward.     Would 
that  all  our  women  were  like  her ! 

3.  When  Hannah  desired  not  to  be  counted   '  a  daughter  of  Belial ' — /.  e.   a 
daughter  of  wickedness  or  destruction — she  presented  a  vivid  description  of  every 
female  drunkard,  who  is  so  corrupted  by  drink  as  to  lose  all  womanly  virtue, 
and  to  be  prepared  for  every  shameful  deed.     Drunkenness  in  women  is  peculiarly 
odious  and  horrible,  and  when  it  becomes  confirmed  is  well-nigh  incurable,  except 
by  forcible  deprivation  of  the  raging  liquor.     In  order  to  arrest  the  spread  of  this 
corrosive  vice  among  the  women  of  Christendom,  should  Christians  esteem  absti- 
nence from  its  physical  cause  too  great  a  sacrifice  to  be  volunteered  ? 


CHAPTER  I.    VERSE  24. 

And  when  she  had  weaned  him,  she  took  him  up  with  her,  with 
three  bullocks,  and  one  ephah  of  flour,  and  a  bottle  of  wine,  and 
brought  him  unto  the  house  of  the  LORD  in  Shiloh :  and  the  child 
was  young. 


I   SAMUEL,    XIV.    2.  8 1 


AND  A  BOTTLE  OF  WINE]  Hebrew,  v%-nabel yayin,  'and  a  bottle  of  wine.'  This 
was  as  an  offering,  together  with  the  flour  and  the  three  bullocks  (or  as  the  Lxx. 
reads,  '  one  bullock  of  three  years  old ').  The  Lxx.  retains  the  Hebrew  word  in  kai 
nebel  oinou,  '  and  a  nebel  of  wine.'  The  V.  has  et  amphora  vini,  '  and  an  amphora 
of  wine.'  The  Roman  amphora  was  a  two-handled  jar  commonly  holding  seven 
English  gallons,  but  the  word  is  here  used  without  any  intention  of  defining  the 
size  of  the  Hebrew  nebel. 


CHAPTER  VIII.    VERSE  14,  15. 

i4  And  he  will  take  your  fields,  and  your  vineyards,  and  your  olive- 
yards,  even  the  best  of  them,  and  give  them  to  his  servants.  15  And 
he  will  take  the  tenth  of  your  seed,  and  of  your  vineyards,  and  give 
to  his  officers,  and  to  his  servants. 


YOUR  VINEYARDS]  Hebrew,  karmaikem,  'your  vineyards.' 


CHAPTER  X.    VERSE  3. 

Then  shalt  thou  go  on  forward  from  thence,  and  thou  shalt  come 
to  the  plain  of  Tabor,  and  there  shall  meet  thee  three  men  going  up 
to  God  to  Beth-el,  one  carrying  three  kids,  and  another  carrying 
three  loaves  of  bread,  and  another  carrying  a  bottle  of  wine. 


A  BOTTLE  OF  WINE]  Hebrew,  nabel yayin.    The  Lxx.  gives  askon  oinou,  '  skin- 
bag  of  wine ' ;  the  V.,  lagenam  vini,  '  flagon  of  wine.' 


CHAPTER  XIV.    VERSE  2. 

And  Saul  tarried  in  the  uttermost  part  of  Gibeah  under  a  pome- 
granate tree  which  is  in  Migron :  and  the  people  that  were  with  him 
were  about  six  hundred  men. 


A  POMEGRANATE  TREE]  Hebrew,  Rimmon.  The  Lxx.  has  hupo  teen  rhoant 
'under  the  pomegranate';  the  V.,  sub  malogranato,  'under  the  malegranate.* 
But  by  Rimmon  in  this  passage  is  probably  meant  a  fortified  place  which  had  de- 
rived its  name  from  the  growth  of  the  pomegranate.  Concerning  this  tree  the 
'Treasury  Bible'  observes,  "It  is,  according  to  the  Linnaean  system,  a  genus  of 
the  Icosandria  Monogynia  class  of  plants,  and  is  a  low  tree  growing  very  commonly 
in  Palestine  and  other  parts  of  the  East.  It  has  several  small  angular  boughs,  very 
thick  and  bushy,  covered  with  a  reddish  bark,  and  some  of  them  armed  with  sharp 
thorns.  Its  blossoms  are  large,  of  an  elegant  red  color  inclining  to  purple,  com- 
posed of  several  stalks  resembling  a  rose,  in  the  hollow  of  the  cup ;  this  cup  is 
oblong,  hard,  purple,  having  a  figure  somewhat  like  that  of  a  bell.  It  is  chiefly 
valued  for  its  fruit,  which  is  exceedingly  beautiful,  of  the  form  and  size  of  a  large 
apple,  with  a  reddish  rind,  and  red  within ;  being  full  of  small  kernels,  with  red 
grains,  replenished  with  a  generous  liquor,  of  which,  Sir  John  Chardin  informs  us 
they  still  make  considerable  quantities  of  wine  in  the  East,  particularly  in  Persia." 
[See  Note  on  Song  of  Sol.  viii.  2.] 
11 


82  I   SAMUEL,    XXV.    II,    1 8,    36 — 38. 

CHAPTER  XVI.    VERSE  20. 

And  Jesse  took  an  ass  laden  with  bread,  and  a  bottle  of  wine,  and 
a  kid,  and  sent  them  by  David  his  son  unto  Saul. 


AND  A  BOTTLE  OF  WINE]  Hebrew,  ve-nod yayin,  'and  a  bottle  of  wine.' 


CHAPTER  XXII.    VERSE  7. 

Then  Saul  said  unto  his  servants  that  stood  about  him,  Hear  now, 
ye  Benjamites ;  will  the  son  of  Jesse  give  every  one  of  you  fields  and 
vineyards,  and  make  you  all  captains  of  thousands,  and  captains  of 
hundreds  ? 


AND  VINEYARDS]  Hebrew,  u-krahmin,  'and  vineyards.' 


CHAPTER  XXV.    VERSES  n,  18,  36 — 38. 

ii  Shall  I  then  take  my  bread,  and  my  water,  und  my  flesh  that  I  have 
killed  for  my  shearers,  and  give  it  unto  men,  whom  I  know  not  whence 
they  be?  .  .  .  18 Then  Abigail  made  haste,  and  took  two  hundred 
loaves,  and  two  bottles  of  wine,  and  five  sheep  ready  dressed,  and 
five  measures  of  parched  corn,  and  an  hundred  clusters  of  raisins,  and 
two  hundred  cakes  of  figs,  and  laid  them  on  asses.  .  .  .  36  And  Abi- 
gail came  to  Nabal ;  and,  behold,  he  held  a  feast  in  his  house,  like  the 
feast  of  a  king ;  and  Nabal's  heart  was  merry  within  him,  for  he  was 
very  drunken :  wherefore  she  told  him  nothing,  less  or  more,  until  the 
morning  light.  37  But  it  came  to  pass  in  the  morning,  when  the  wine 
was  gone  out  of  Nabal,  and  his  wife  had  told  him  these  things,  that 
his  heart  died  within  him,  and  he  became  as  a  stone.  3sAnd  it 
came  to  pass  about  ten  days  after,  that  the  LORD  smote  Nabal,  so 
that  he  died. 


V.  ii.  AND  MY  WATER]  Hebrew,  ve-eth-mamai,  'and  my  waters' — a  Hebrew 
idiom  which  the  V.  preserves,  et  aquas  meas.  The  Lxx.  singularly  reads,  kai  ton 
oinon  mou,  'and  my  wine.'  Did  the  Lxx.  translators  think  that  Nabal,  being  a  sot, 
ironically  or  figuratively  spoke  of  wine  as  '  my  water '  ?  Aquila  gives  amphoreis, 
'jars.'  The  T.  of  Jonathan  and  the  Arabic  have  '  my  drink.' 

V.  1 8.  Two  BOTTLES  OF  WINE]  Hebrew,  ushnaim  nivlai  yayin.  The  Lxx. 
has  duo  angeia  oinou,  'two  vases  (or  vessels)  of  wine';  the  V.,  duos  utres  vim, 

*  two  leathern  bags  of  wine.' 

A  HUNDRED  CLUSTERS  OF'  RAISINS]  Hebrew,  umaah  tzimmuqim,  '  and  a  hun- 
dred raisin-clusters' — from  tzahmaq,  'to  dry  up.'  The  Lxx.  reads,  kai gomor  hen 
staphidon,  '  and  one  homer  of  raisins ' ;  but  other  copies  have  kai  hekaton  endes- 
mous,  '  and  a  hundred  bunches. '  The  V.  gives  et  centum  ligaturas  uvce  passes, 

*  and  a  hundred  bunches  of  dried  grapes.' 

V.  36.  A  FEAST]  Hebrew,  mishteh;  the  Lxx.  potos ;  the  V.,  convivium. 

His  HEART  WAS  MERRY]  The  Hebrew  has  the  idiomatic  '  his  heart  was  good 
to  him.'  The  Lxx.  is  literal,  agathee,  'good';  the  V.,  jocundum,  'jocund'  'or 
gay.' 


I   SAMUEL,    XXX.    II,    12.  83 

FDR  HI:  WAS  VERY  DRUNKEN]  The  Hebrew  is  shikkor  ad  rntod,  'drunken  (or 
drenched)  with  force  ' — /.  e.  excessively ;  the  Lxx.,  kai  autos  met/man  heos  sphodra, 
'and  he  was  being  drunk,  even  exceedingly';  the  V.,  erat enim  ebrius  nimis,  'for 
he  \v.i>  drunk  very  much.' 

V.  37.  WHEN  THE  WINE  WAS  GONE  OUT  OF  NABAL]  Hebrew,  tftzath  hay- 
yayin  min  Nabal,  'in  the  going  out  of  the  wine  from  Nabal ' ;  Lxx.,  hos 
txeneepsen  apo  ton  oinon  Nabal,  '  when  Nabal  had  become  sober  from  the 
wine.'  The  phrase  here  employed  for  'becoming  sober'  is  remarkable;  it  lite- 
rally signifies  '  becoming  as  an  abstainer' — as  those  are  who  drink  not.  The  word 
was  often  used  by  the  Apostles  in  after  times.  [See  Notes  on  the  New  Testa- 
ment. ]  The  V.  has  here  cum  digessisset  i-inum  Nabal,  '  when  Najaal  had  digested 
the  wine.' 


The  phrase  '  going  out '  is  singularly  accurate,  for  though  perhaps  merely 
intended  to  describe  the  subsidence  of  the  intoxication  produced  by  the  wine,  it 
exactly  accords  with  the  most  recent  discoveries  of  science,  that  intoxication  passes 
off  because  the  alcoholic  spirit  does  go  out  of  the  body — being  expelled  from  it  by 
all  the  excretory  organs  as  an  intruder  into  and  disturber  of  the  living  house 
which  God  has  '  fearfully  and  wonderfully  made.' 

Nabal  may  have  been  prone  to  folly  by  his  natural  temperament  and  disposition, 
but  his  habits  of  life  made  the  folly  chronic  and  incurable.  Free  drinking  had  not 
disposed  him  to  generosity  or  justice,  and  in  the  morning,  after  a  debauch,  having 
learnt  the  danger  he  had  incurred,  his  nervous  system  was  too  enfeebled  to  recover 
from  the  shock  it  received,  and  so  in  ten  days  he  died. 


CHAPTER  XXVI.    VERSE  n. 

The  LORD  forbid  that  I  should  stretch  forth  mine  hand  against  the 
LORD'S  anointed  :  but,  I  pray  thee,  take  thou  now  the  spear  that  is  at 
his  bolster,  and  the  cruse  of  water,  and  let  us  go. 


AND  THE  CRUSE  OF  WATER]  Hebrew,  vt-eth-tzappakhath  ham-maim,  'and  the 
cruse  of  the  waters  '  =-  the  water-skin.  The  Lxx.  has  ton  phakon  tou  hudatos,  '  the 
lentil-shaped  vase  of  water.'  Aquila  has  angos,  'a  vase';  Symmachus,  nuk- 
iopotion,  '  a  night-drinking  vessel' ;  the  V.,  scypJnim  aqua,  'a  goblet  of  water.' 


The  king  of  Israel  did  not  disdain  to  carry  with  him  a  water-vessel  on  this 
expedition,  and  the  statement  (ver.  12)  that  David  took  it  from  Saul's  bolster, 
proves  the  value  attached  to  it  by  the  royal  traveler. 


CHAPTER  XXX.     VERSES  n,  12. 

\nd  they  found  an  Egyptian  in  the  field,  and  brought  him  to 
David,  and  gave  him  bread,  and  he  did  eat;  and  they  made  him 
drink  water;  12  And  they  gave  him  a  piece  of  a  cake  of  figs,  and  two 
clusters  of  raisins :  and  when  he  had  eaten,  his  spirit  came  again  to 
him  :  for  he  had  eaten  no  bread,  nor  drunk  any  water,  three  days  and 
three  nights. 


V.  12.  AND  TWO  CLUSTERS  OF  RAISINS]  Hebrew,  ushnai  tzimmnqim,  'and  two 
raisin  clusters.'     Codex  B  of  the  Lxx.  omits  this  clause,  but  Codex  A  has  kai 


84  I    SAMUEL,    XXX.    16. 

diakosious  s-taphidas,  '  and  two  hundred  raisins.'  Aquila  gives  kai  duo  staphidas, 
•and  two  raisins';  Symmachus,  endesmous  staphidon,  'bunches  of  raisins';  the 
V.,  et  duas  ligaturas  uva  passes,  'and  two  bunches  of  dried  grapes.' 


As  David's  men  gave  the  fainting  Egyptian  water  only,  most  probably  they  were 
themselves  provided  with  no  other  drink ;  and  upon  it,  with  bread  and  fruit,  he 
was  soon  'refreshed,'  though  for  a  period  of  almost  seventy  hours  he  had  been 
deprived  of  every  kind  of  sustenance.  If  inebriating  liquors  were  unknown,  many 
emergencies  in  which  they  are  deemed  essential  for  safety  would  be  surmounted 
successfully,  nay,  more  easily  without  them. 


CHAPTER  XXX.    VERSE  16. 

And  when  he  had  brought  him  down,  behold,  they  were  spread 
abroad  upon  all  the  earth,  eating,  and  drinking,  and  dancing,  because 
of  all  the  great  spoil  that  they  had  taken  out  of  the  land  of  the  Phi- 
listines, and  out  of  the  land  of  Judah. 


EATING,  AND  DRINKING,  AND  DANCING]  Hebrew,  oklint,  veshothim,  vlkhoggim. 
The  Lxx.  has  eslhiontes,  kai  pinontes,  kai  heortazontes,  '  eating,  drinking,  and  fes- 
tival-keeping';  the  V.;  comedentes,  et  bibentes,  el  quasi  festum  celebrantus  diem, 
*  eating  and  drinking,  and  celebrating  as  it  were  a  feast  day. ' 


These  Amalekites  were  caught  much  in  the  same  predicament  as  the  troops  of 
the  confederate  kings  when  overtaken  by  Abraham.  History  has  often  repeated 
itself  in  the  surprise  and  rout  of  intemperate  marauders. 


THE   SECOND   BOOK   OF   SAMUEL. 


CHAPTER  VI.    VERSE  19. 

And  he  dealt  among  all  the  people,  even  among  the  whole  multi- 
tude of  Israel,  as  well  to  the  women  as  men,  to  every  one  a  cake  of 
bread,  and  a  good  piece  of  flesh,  and  a  flagon  of  wine.  So  all  the 
people  departed  every  one  to  his  house. 


A  FLAGON- OF  WINE]  Hebrew,  ashishah,  'a  raisin-cake.'  The  Lxx.  has  laga- 
non  apo  teeganou,  '  a  cake-cooked-with-oil  from  the  frying-pan '  =»  a  pancake  or 
fricassee.  The  rendering  of  the  V.  is  similam  frixam  oleo,  '  and  fine  flour  fried 
in  oil,'  this  similam  being,  perhaps,  related  to  simnellus  whence  the  English 
'  sinnel,'  a  sweet  cake.  The  T.  of  Jonathan  gives  '  one  portion '  (manthah  khadah). 
The  Syriac  has  a  'cake.'  The  English  translators,  seemingly  puzzled  with  this 
word,  rendered  it  'flagon,'  a  vessel  for  liquids,  but  thinking  that  a  dry  flagon 
would  be  of  little  use,  added  in  italics,  'of  wine.'  [On  ASHISHAH  see  Prel.  Dis.] 
Gesenius,  who  derives  ashish  from  an  unused  root  signifying  'to  press  together,' 
describes  ashishim  (the  plural)  as  "//&z,  cakes,  specially  suph  as  were  made  of 
grapes,  and  dried  and  pressed  into  a  certain  form.  They  are  mentioned  as 
dainties,  with  which  those  who  were  wearied  with  a  journey  and  languid  were 
refreshed.  This  word  differs  from  tzimmuq,  i.  e.  dried  grapes,  but  not  pressed  to- 
gether into  a  cake. "  Elsewhere  he  speaks  of  ashish  as  '  a  cake  of  driedyf^V  though 
in  distinguishing  it  in  another  place  from  debatim,  cakes  of  dried  figs,  he  refers  to  the 
Mishna  as  explaining  it  to  be  'cakes  made  of  boiled  len tiles.'  [See  Notes  on  the 
parallel  passage,  I  Chron.  xvi.  3;  and  on  Song  of  Sol.  ii.  5,  and  Hos.  iii.  i.] 


CHAPTER  XI.    VERSE  13. 

And  when  David  had  called  him,  he  did  eat  and  drink  before  him ; 
and  he  made  him  drunk :  and  at  even  he  went  out  to  lie  on  his  bed 
with  the  servants  of  his  lord,  but  went  not  down  to  his  house. 


AND  HE  MADE  HIM  DRUNK]  Hebrew,  vayshakr&hu,  'and  he  made  him  drunk' 
(or  satiated  with  shakar).  The  Lxx.  reads,  kai  emcthusen  an  ton ;  the  V.,  ft 
inebriavit  turn,  'and  he  inebriated  him.' 


No  transaction  of  David's  life  reflects  upon  him  so  much  disgrace  as  the  one 
portrayed  in  this  narrative.     When  he  sent   for  Uriah,  in   order  to  conceal  the 


86  2    SAMUEL,    XVI.    I,    2. 

effect  of  his  sinful  intercourse  with  Bathsheba,  he  employed  the  drink  that  was  a, 
mocker  to  overcome  the  scruples  of  his  valiant  servant.  Uriah  yielded  to  the 
liquor  with  which  he  was  plied,  but  failing  to  do  as  the  king  desired,  his  death  was 
resolved  upon,  and  brought  about  with  great  baseness.  It  is  instructive  to  notice 
what  instrument  was  employed  by  the  guilty  monarch  to  excite  merely  animal  con- 
cupiscence in  the  hardy  soldier ;  nor  is  it  irrelevant  to  suggest  that  '  the  lust  which 
conceived  and  brought  forth  sin '  in  the  sweet  singer  of  Israel  may  have  been 
stimulated  by  the  same  distempering  draught. 


CHAPTER  XIII.    VERSE  28. 

Now  Absalom  had  commanded  his  servants,  saying,  Mark  ye  now 
when  Amnon's  heart  is  merry  with  wine,  and  when  I  say  unto  you, 
Smite  Amnon ;  then  kill  him,  fear  not :  have  not  I  commanded  you  ? 
be  courageous,  and  be  valiant. 


WHEN  AMNON'S  HEART  is  MERRY  WITH  WINE]  Hebrew,  k&ov  la,v  Amnon 
bay-yayin,  'when  good  (is)  the  heart  of  Amnon  with  (or  by)  wine.'  The  Lxx. 
gives  idete  hos  an  agathitnthee  hee  kardia  Amnon  en  to  oino,  '  see  when  the  heart 
of  Amnon  shall  become  good  with  wine.'  The  V.  has  observate  cum  temulcntus 
fuerit  Amnon  vino,  'mark  when  Amnon  shall  be  intoxicated  with  wine.' 

Absalom  chose  for  the  exaction  of  his  revenge  the  period  when  his  brother,  by 
means  of  the  wine,  was  both  thrown  off  his  .guard  and  least  able  to  defend  himself. 
That  Amnon  should  have  been  '  given  to  wine '  is  a  trait  in  his  character  con- 
sistent with  the  unbridled  licentiousness  that  was  bringing  upon  him  his  brother's 
vengeance.  We  can  hardly  suppose  the  connection  of  the  vices  to  have  been  one 
of  simple  co-existence,  though  the  silence  of  the  history  does  not  warrant  a  verj 
positive  opinion  on  the  point. 


CHAPTER  XVI.    VERSES  i,  2. 

i  And  when  David  was  a  little  past  the  top  of  the  hill,  behold,  Zit>* 
the  servant  of  Mephibosheth  met  him,  with  a  couple  of  asses  saddled, 
and  upon  them  two  hundred  loaves  of  bread,  and  an  hundred  buncnes 
of  raisins,  and  an  hundred  of  summer  fruits,  and  a  bottle  of  wine. 
2  And  the  king  said  unto  Ziba,  What  meanest  thou  by  these  ?  Ana 
Ziba  said,  The  asses  be  for  the  king's  household  to  ride  on  j  an<:  the 
bread  and  summer  fruit  for  the  young  men  to  eat ;  and  the  wine,  that 
such  as  be  faint  in  the  wilderness  may  drink. 


V.  I.  AND  A  HUNDRED  BUNCHES  OF  RAISINS]  Hebrew,  u-mdah  tzimmuqim, 
'and  a  hundred  raisin-bunches.'  The  Lxx.  has  kai  hekaton  staphides,  -and  a 
hundred  raisins';  the  V.,  et  centum  alllgaturis  uvtz  passes,  'and  with  a  nundred 
bunches  of  dried  grapes.'  The  T.  of  Jonathan  has  'a  hundred  stalks  of  grapes  ' 
(with  the  grapes  on). 

AND  A  BOTTLE  OF  WINE]  Hebrew,  vZ-nav%l yayin.  The  Lxx.  gives  kat  ncbel 
oinou,  '  and  a  nebel  of  wine ' ;  the  V.,  et  utre  vini,  '  and  (laden)  with  a  skin-oag  of 
wine.' 

V.  2.  AND  THE  WINE]  Hebrew,  ve-hay-yayin,  'and  the  wine';  Lxx.,  oinos ; 
the  V.,  vinum. 


2    SAMUEL,    XXIII.    15 — I/.  87 

The  solid  substances  here  enumerated  were  for  food,  the  single  bottle  of  yayin 
for  any  who  might  faint.  The  wine  might  or  might  not  be  alcoholic.  Were  intoxi- 
cating liquors  now  restricted  to  contingencies  like  the  one  described  in  this  passage, 
their  use,  whether  necessary  or  not,  would  be  strictly  medicinal,  and  society  would 
be  saved  from  the  ravages  of  an  endemic  and  ceaseless  pest. 


CHAPTER  XXIII.    VERSES  15 — 17. 

15  And  David  longed,  and  said,  Oh  that  one  would  give  me  drink 
of  the  water  of  the  well  of  Beth-lehem,  which  is  by  the  gate !  16  And 
the  three  mighty  men  brake  through  the  host  of  the  Philistines,  and 
drew  water  out  of  the  well  of  Beth-lehem,  that  was  by  the  gate,  and 
took  .*/,  and  brought  it  to  David :  nevertheless  he  would  not  drink 
thereof,  but  poured  it  out  unto  the  LORD.  17  And  he  said,  Be  it  far 
from  me,  O  LORD,  that  I  should  do  this :  is  not  this  the  blood  of  the 
men  that  went  in  jeopardy  of  their  lives?  therefore  he  would  not 
drink  it.  These  things  did  these  three  mighty  men. 

It  was  natural  that  David  should  long  for  a  draught  of  water  from  the  well  of 
Bethlehem — a  well  dear  to  him,  no  doubt,  from  many  early  associations.  Often 
when  a  shepherd  youth  had  it  slaked  his  thirst  and  that  of  the  flock  he  tended, 
and  now  he  sighs  for  a  beaker  of  the  cool  clear  beverage.  Three  of  his  noblest 
captains  watch  the  woods,  and  hasten  to  realize  their  monarch's  wish.  They  pierce 
through  the  Philistian  lines,  draw  the  water,  and  return.  David's  eye  bespeaks  his 
pleasure  and  his  gratitude,  but  before  the  liquid  treasure  is  at  his  lips  he  pours  it 
out  as  a  libation  to  the  Lord,  with  words  of  dedication  that  must  have  solemnly 
impressed  all  who  stood  around  him.  The  bright  water,  as  he  looked  upon  it, 
seemed  to  take  a  scarlet  tinge  when  he  thought  of  the  lives  that  had  been  risked  to 
fetch  it,  'therefore  he  would  not  drink  it.'  It  had  been  obtained  by  courage  and 
affection  inspired  of  God,  and  to  Him  it  should  be  offered.  David  never  was  more 
magnanimous  than  at  this  moment.  Truly  was  he  now  the  *  man  after  God's  own 
heart,'  and  never  dearer  than  at  that  time  to  his  mighty  men  and  faithful  soldiers. 
This  deed  was  a  psalm,  sublime  in  its  significance,  and  for  ever  sweet  to  all  loving 
hearts  in  its  pure  simplicity.  Is  the  Christian  world  prepared  to  imitate  as  well  as 
to  admire  this  act  of  David  ?  He  had  before  him  that  which  was  endeared  to  him 
by  memory,  useful  in  itself,  and  very  desirable  to  him  under  the  circumstances ; 
but  he  'would  not  drink  of  it,'  because  life  had  been  risked,  not  lost,  in  its  pro- 
curement. Christians  have  before  them  drinks  which  can  boast  no  such  innocent 
reminiscences — which  are  not  necessary — of  little  or  no  use — nay,  certainly  of  some 
injury  habitually  consumed — which  are  not  procurable  without  an  enormous  waste 
of  food  and  much  needless  labor  on  the  Lord's  day — drinks,  the  common  sale  and 
use  of  which  floods  the  kingdom  with  every  species  of  vice,  misery,  want,  sickness, 
sin,  and  shame,  slaying  hecatombs  year  by  year,  till  the  number  of  victims  baffles 
computation.  Shall  Christians  drink  such  liquors?  If  they  will,  can  they  claim 
moral  equality  with  the  king  of  Israel  ?  and  how  do  they  vindicate  their  spiritual 
relationship  with  David's  Son  and  Lord,  who  poured  out  His  own  blood  for  the 
ungodly  ?  To  say  the  least,  how  must  inferiority  and  inconsistency  be  confessed 
when,  in  spite  of  reiterated  teaching  and  appeal,  intoxicating  beverages  are  per- 
sistently used  by  those  who  glory  that  they  live  under  a  dispensation  greater,  be- 
cause more  spiritual,  than  that  which  branched  forth  in  the  laws  of  Moses  and 
blossomed  in  the  lyrics  of  the  son  of  Jesse ! 


THE    FIRST   BOOK   OF   KINGS. 


CHAPTER  IV.    VERSE  20. 

Judah  and  Israel  were  many,  as  the  sand  which  is  by  the  sea  in 
multitude,  eating  and  drinking,  and  making  merry. 


EATING  AND  DRINKING,  AND  MAKING  MERRY]  Hebrew,  oklim  vt-shothim 
usmakhim,  'eating  and  drinking,  and  rejoicing.'  The  confidence  and  peace 
inspired  by  Solomon's  government  allowed  the  agricultural  wealth  of  the  people  to 
multiply,  and  with  it  their  means  of  legitimate  enjoyment. 


CHAPTER  IV.    VERSE  25. 

And  Judah  and  Israel  dwelt  safely,  every  man  under  his  vine  and 
under  his  fig  tree,  from  Dan  even  to  Beer-sheba,  all  the  days  of 
Solomon. 


EVERY  MAN  UNDER  HIS  OWN  VINE]  Hebrew,  isk  takhath  gaphno,  'a  man 
under  his  vine.'  This  proverbial  phrase,  'under  his  vine  and  fig  tree,'  though  it 
cannot  be  understood  to  imply  that  every  man,  or  even  every  head  of  a  family,  had 
a  vine  or  fig  tree  as  his  own,  is  indicative  of  the  extent  to  which  both  the  vine  and 
fig  tree  were  cultivated  in  the  Holy  Land  for  purposes  of  food.  These  were  to  the 
Jewish  peasant  what  his  kitchen-garden  or  '  allotment '  is  to  the  English  laborer. 


CHAPTER  XIII.    VERSE  7,  8. 

7  And  the  king  said  unto  the  man  of  God,  Come  home  with  me, 
and  refresh  thyself,  and  I  will  give  thee  a  reward.  8  And  the  man  of 
God  said  unto  the  king,  If  thou  wilt  give  me  half  thine  house,  I  will 
not  go  in  with  thee,  neither  will  I  eat  bread  nor  drink  water  in  this 
place. 

"To  EAT  BREAD  AND  DRINK  WATER"  appears  to  have  been  a  colloquial 
phrase,  doubtless  originating  in  the  universal  conviction  of  their  value  as  the  prime 
necessaries  of  life.  The  worth  of  water  is  best  known,  because  truly  felt,  in  sultry 
climes. 

"  Till  taught  by  pain, 
Men  know  not  what  good  water's  worth." 


I    KINGS,    XX.    1 6.  89 


CHAPTER  XVI.    VERSES  8,  9. 

8  In  the  twenty  and  sixth  year  of  Asa  king  of  Judah  began  Elah 
the  son  of  Baasha  to  reign  over  Israel  in  Tirzah,  two  years.  9  And 
his  servant  Zimri,  captain  of  half  his  chariots,  conspired  against  him, 
as  he  was  in  Tirzah,  drinking  himself  drunk  in  the  house  of  Arza, 
steward  of  his  house  in  Tirzah. 


V.  9.  DRINKING  HIMSELF  DRUNK]  Hebrew,  shotheh  shikhor,  'drinking  (and) 
being  surcharged,'  or  shakarized.  The  Lxx.  reads,  peinon  methuon,  'drinking, 
being  drunk ' ;  the  V.,  bibens  et  temulentus,  '  drinking  and  drunk.' 


CHAPTER  XVII.    VERSE  6. 

And  the  ravens  brought  him  bread  and  flesh  in  the  morning,  and 
bread  and  flesh  in  the  evening ;  and  he  drank  of  the  brook. 


The  great  prophet  of  Israel  was  supplied  with  food  in  his  seclusion  by  the  special 
providence  of  Israel's  God,  but  for  his  daily  drink  he  was  indebted  to  the  running 
stream,  of  which  he  partook  gratefully,  without  envying  '  the  drunkards  of  Ephraim.' 
Bread  and  flesh  were  more  than  hermit's  fare ;  u-min  han~nahkal  yishteh,  'and  from 
the  brook  he  drank,'  that  which  truly  was  to  him  what  brandy  has  been  falsely 
designated,  'the  water  of  life.'  Some  eminent  commentators  believe  that  Elijah 
was  a  Nazarite,  and  it  is  exceedingly  probable  that  this  point  of  resemblance 
between  him  and  the  forerunner  of  Christ  was  not  absent. 


> 

CHAPTER  XIX.    VERSE  6. 

And  he  looked,  and,  behold,  there  was  a  cake  baken  on  the  coals, 
and  a  cruse  of  water  at  his  head.  And  he  did  eat  and  drink,  and  laid 
him  down  again. 

The  prophet's  '  bread  and  water '  were  insured.  Twice  was  the  cake  and  the 
cruse  ready  to  his  hand  when  needed,  and  in  the  strength  of  what  he  had  eaten  and 
drunk  (verse  8)  '  he  went  forty  days  unto  Horeb  the  mount  of  God.' 


CHAPTER  XX.    VERSE  16. 

And  they  went  out  at  noon.  But  Ben-hadad  was  drinking  himself 
drunk  in  the  pavilions,  he  and  the  kings,  the  thirty  and  two  kings  that 
helped  him. 

DRINKING  HIMSELF  DRUNK]  Hebrew,  shotheh  shikkor.  The  Lxx.  has  pdnd 
methuon  ;  the  V.  bibebat  temulentus.  [See  Note  on  xvi.  8,  9.]  The  Syriac  has 
'drank  old  wine.' 


It  is  said  (ver.  12) that  Benhadad  was  'drinking'  with  his  thirty-two  confederate 
petty  kings  or  chiefs,  and  the  drinking  bout  continued  till  the  whole  of  them  were 
filled  to  the  full.  The  liquor  probably  being  in  some  degree  intoxicating,  he  not 
only  neglects  the  duties  of  a  general,  but  gives  a  boastful  and  ridiculous  command 
to  take  all  the  Israelites  alive,  whether  they  had  sallied  out  for  peace  or  war ;  and 
hence  the  besieged  and  lately  despairing  soldiers  of  Ahab  obtained  an  easy  victory. 
12 


QO  I    KINGS,    XXI.    I. 

CHAPTER  XXI.    VERSE  i. 

And  it  came  to  pass  after  these  things,  that  Naboth  the  Jezreelite 
had  a  vineyard,  which  was  in  Jezreel,  hard  by  the  palace  of  Ahab 
king  of  Samaria. 

A  VINEYARD]  Hebrew,  kerem,  an  enclosure  of  land  cultivated  and  set  with 
vines  and  other  plants.  Roberts  says,  "  People  in  England  will  scarcely  be  able 
to  appreciate  the  value  which  the  Orientals  place  on  a  garden.  The  food  of  most 
of  them  consists  of  vegetables,  roots,  and  fruits ;  their  medicines,  also,  being 
indigenous,  are  mostly  produced  in  their  gardens.  Here  they  have  their  fine  fruit- 
trees,  and  their  constant  shade;  and  here  they  have  their  wells  and  places  for 
bathing." 

Kerem  also  occurs,  and  is  translated  'vineyard,'  in  verses  2,  3,  6,  7,  15,  16,  18. 


THE   SECOND   BOOK   OF   KINGS. 


CHAPTER  IV.    VERSE  39. 

And  one  went  out  into  the  field  to  gather  herbs,  and  found  a  wild 
vine,  and  gathered  thereof  wild  gourds  his  lap  full,  and  came  and 
shred  them  into  the  pot  of  pottage :  for  they  knew  them  not. 


A  WILD  VINE]  Hebrew,  gephen  sahdeh,  'a  vine  of  the  field.'  The  Lxx.  has 
ampelon  en  to  agro,  'a  vine  in  the  field.'  The  V.  reads,  vitem  sylvestrem,  'a  vine 
growing-in-the- woods.'  Probably  this  was  a  plant  resembling  a  vine,  but  entirely 
different  in  nature. 

WILD  GOURDS]  Hebrew,  paqquoth  sahdch,  'wild  cucumbers,  citcumeres  asi- 
«/'«/,'  says  Gesenius.  The  Lxx.  has  tolttfcen  agrian,  'wild  gourds';  the  V., 
coloc  vn  th  ides. 

The  fruit  of  the  colocynth  is  of  an  attractive  appearance,  but  the  taste  is  nauseous, 
and  the  effect  very  hurtful.  Others  suggest  ' fox-grapes.' 


1.  The  paqquoth^   plucked   from  the    'wild   vine,'    were   put   into  the  pot   in 
ignorance  of  their  nature.     Many  foolish  things  are  done  through  ignorance,  but 
as  believing  ignorance  does  not  alter  the  quality,  neither  will  it  avert  the  physical 
consequences,  of  noxious  things. 

2.  The  bitter  taste  of  this  pottage  excited  suspicion,  and  induced  those  who  had 
tasted  to  cry,  '  Death  is  in  the  pot.'     The  taste  of  many  poisons,  but  not  of  all,  is 
unpleasant.     Anhydrous  alcohol  (alcohol  so  highly  rectified  as  to  be  almost  free  from 
water)  is  so  acrid  and  pungent  as  not  to  be  drinkable  ;  and  articles  of  any  perceptible 
alcoholic  strength  are  disagreeable  to  the  unvitiated  palate.     Intoxicating  liquors, 
however,  are  often  so  elaborated  as  to  be  suggestive  of  no  danger  even  while 
exceedingly  injurious.     An  eminent  writer  says   of  some  highly  prized   French 
wines,  'They  fall  like  snow  on  the  palate,  but  burn  like  fire  in  the  veins.'     When 
the  sentinels  of  nature  are  deceived  the  danger  is  all  the  greater.     Happy  would  it 
be  if,  warned  by  the  voice  of  science  and  the  facts  of  every-day  life,  our  country- 
men would  exclaim,    '  There  is  death  in  the  pot  of  strong  drink ' ;  and  happier 
still  will  be  the  day  when  it  can  be  added,  '  And  they  would  not  drink  thereof.' 


CHAPTER  V.    VERSE  26. 

And  he  said  unto  him,  Went  not  mine  heart  with  thee,  when  the 
man  turned  again  from  his  chariot  to  meet  thee  ?  Is  it  a  time  to 
receive  money,  and  to  receive  garments,  and  oliveyards,  and  vine- 
yards, and  sheep,  and  oxen,  and  menservants,  and  maidservants  ? 


AND  VINEYARDS]  Hebrew,  utfrahmim,   'vineyards.' 


92  2    KINGS,    XVIII.    4,    31. 

CHAPTER  XVI.    VERSE  13. 

And  he  burnt  his  burnt  offering  and  his  meat  offering,  and  poured 
his  drink  offering,  and  sprinkled  the  blood  of  his  peace  offerings, 
upon  the  altar. 

AND  POURED  HIS  DRINK  OFFERING]  Hebrew,  vay-yasak  eth-nisko,  'and  he 
poured  his  pouring'  (libation). 

So  verse  15,  '  their  drink  offerings  '  is  in  the  Hebrew  niskaihim,  '  their  libations.' 


CHAPTER  XVIII.    VERSE  4. 

He  removed  the  high  places,  and  brake  the  images,  and  cut  down 
the  groves,  and  brake  in  pieces  the  brazen  serpent  that  Moses  had 
made :  for  unto  those  days  the  children  of  Israel  did  burn  incense  to 
it :  and  he  called  it  Nehushtan. 


Hezekiah  removed  the  external  associations  and  incentives  to  idolatry,  leaving 
the  spirit  of  idolatry  to  be  acted  upon  by  the  force  of  tuition  and  example.  He 
broke  in  pieces  even  the  brazen  serpent,  so  memorable  in  the  history  of  the  Jews, 
because  it  had  been  made  an  object  of  worship.  Hence  we  perceive,  I,  that  even 
things  intrinsically  harmless  should  be  abandoned  when  this  is  necessary  to  a  work 
of  moral  reformation ;  2,  that  such  an  abandonment  will  always  be  attended  with 
the  blessing  of  God  ;  3,  that  the  common  objection  to  abstinence  from  intoxicating 
liquors  —  that  the  abuse  of  a  thing  is  no  reason  against  its  use — can  only  be 
sustained  when  it  is  shown  (i)  that  their  use  is  more  useful  than  their  abuse  is 
hurtful ;  and  (2)  that  the  use  can  be  disconnected  from  the  abuse.  If  not — if  the 
abuse  be  a  thousandfold  more  hurtful  than  the  use  is  beneficial,  and  if  no  means  of 
separating  the  social  use  from  the  social  abuse  have  been  discovered, — if,  indeed  (as 
is  the  case  with  alcohol),  use  is  physiological  abuse  in  itself,  and  tends  to  engender 
abuses  of  the  gravest  character, — then  wisdom  has  but  one  counsel  to  give,  and 
prudence  and  philanthropy  have  but  one  practice  to  pursue. 


CHAPTER  XVIII.    VERSE  31. 

Hearken  not  to  Hezekiah :  for  thus  saith  the  king  of  Assyria,  Make 
an  agreement  with  me  by  a  present,  and  come  out  to  me,  and  then  eat 
ye  every  man  of  his  own  vine,  and  every  one  of  his  fig  tree,  and  drink 
ye  every  one  the  waters  of  his  cistern. 


AND  EAT  YE  EVERY  MAN  OF  His  OWN  VINE]  Hebrew,  ve-iklu  ishgaphno,  'and 
cat  ye  (each)  man  his  vine,'=z.  e.  the  produce  of  the  vine.  The  Lxx.  has  pietai 
aneer  teen  ampelon  autou,  '(each)  man  shall  drink  his  vine' ;  the  V.,  et  comedet 
unusquisque  de  vinea  sua,  'and  every  one  shall  consume  of  his  own  vineyard.' 

THE  WATER  OF  HIS  OWN  CISTERN]  Hebrew,  mai  voro,  'waters  of  his  cistern*  or 
'pit.'  Cisterns  are  sometimes  cut  out  of  stone. 


The  speaker,  Rabshakeh  (whose  name  signifies  'chief  cup-bearer,'  perhaps 
given  to  him  on  account  of  his  office),  appeals  to  the  apparent  and  materialistic 
interests  of  the  people ;  and  when  he  represents  his  master,  the  king  of  Assyria,  as 


2    KINGS,    XVIII.    32.  93 


permitting  the  Jews,  if  they  paid  him  tribute,  to  eat  of  their  vines,  we  may  be  sure 
that  he  adapted  his  appeal  to  their  recognized  mode  of  life.  It  is,  in  truth,  a  fact  now, 
as  it  was  in  the  time  of  Hezekiah  (B.C.  712),  that  the  fruit  of  the  vine  is  much  more 
used  and  valued  as  an  article  of  diet  than  for  the  manufacture  of  wine  of  any  sort. 
The  Rev.  Smylie  Robson,  a  missionary  to  the  Jews  in  Syria,  says  in  a  letter  from 
Damascus,  February,  1845  (published  in  the  Irish  Presbyterian  Missionary  Herald 
of  April  and  May,  1845),  "It  is  well  known  that  many  parts  of  the  mountains  of 
Lebanon  are  among  the  most  thickly  peopled  and  best  cultivated  districts  of  the  land. 
This  is  the  part  of  the  country  in  which  I  have  traveled  most.  The  food  of  the 
inhabitants  consists  principally  of  fruit,  milk,  vegetables,  bread  made  of  the  flour 
of  wheat  and  Indian  corn.  Wheat  is  everywhere  cultivated,  and  the  bread  made 
of  it  constitutes  a  large  portion  of  the  food  of  all  classes.  The  most  important 
kinds  of  fruit  are  olives  and  grapes.  Olives  are  eaten  either  raw  or  dressed  in 
various  ways ;  but  they  are  chiefly  valuable  for  the  oil  extracted  from  them.  At 
some  seasons  of  the  year  a  great  part  of  the  food  of  the  people  consists  of  vegetables 
cooked  in  this  oil,  eaten  sometimes  with  and  sometimes  without  bread.  This  oil  is 
almost  the  only  substance  burnt  for  light.  Olive  trees  are  abundantly  cultivated 
throughout  the  whole  country.  The  fruit  of  the  vine  is  the  only  other  kind  which 
can  be  said  to  form  'a  substantial  part  of  the  food  of  the  people.'  Grapes  come 
into  season  in  August,  and  continue  in  season  about  four  months.  During  this 
period  they  are  used  constantly,  not  as  an  agreeable  dessert  to  stimulate  and 
gratify  the  appetite  after  it  has  been  satisfied  by  a  substantial  meal,  but  as  a 
substantial  part  of  the  meal  itself;  so  much  so,  that  from  August  to  December, 
bread  and  grapes  are  substantially  the  food  of  the  people.  Very  thin  cakes  of 
bread  made  of  flour,  or  of  barley  meal  and  flour  mixed,  and  eaten  with  plenty  of 
grapes,  form  the  meals  of  the  inhabitants  of  Lebanon  morning,  noon,  and  night.  1 
may  add  that  it  is  perfectly  safe  to  eat  grapes  constantly  to  satiety.  Here,  too,  as 
in  Europe,  grapes  are  dried  in  large  quantities,  to  preserve  them  as  raisins ;  and 
in  this  form  they  supply  an  article  of  food  to  be  used  after  the  grape  season.  By 
pickling  and  beating  a  substance  called  dibs  is  made  out  of  the  grapes.  It  is  puri- 
fied by  means  of  lime,  and  is  about  the  consistence  of  honey,  and  resembles  it  in 
appearance.  Bread  and  dibs  is  a  very  common  meal  in  winter  and  spring.  There 
are  two  kinds, — one  made  from  grapes,  and  the  other  from  raisins.  During  the 
greater  part  of  the  grape  season  the  regular  price  of  the  most  plentiful  kind,  purple 
grapes,  was  about  one  farthing  per  pound,  or  fourpence  per  stone  of  fourteen 
pounds.  This  is  the  kind  that  I  liked  best  to  eat.  Another  very  plentiful  kind, 
the  green  grape,  cost  about  sixpence  per  stone.  A  kind  of  very  large  red  grapes 
sold  still  higher,  but  they  were  not  common.  To  a  dense  population,  in  a  dry  and 
warm  climate,  the  fruit  of  the  vine  must  have  been  invaluable." 


CHAPTER  XVIII.    VERSE  32. 

Until  I  come  and  take  you  away  to  a  land  like  your  own  land,  a 
land  of  corn  and  wine,  a  land  of  bread  and  vineyards,  a  land  of  oil 
olive  and  of  honey,  that  ye  may  live,  and  not  die :  and  hearken  not 
unto  Hezekiah,  when  he  persuaded  you,  saying,  The  LORD  will  deliver 
us.  

A  LAND  OF  CORN  AND  WINE]  Hebrew,  eretz  dahgan  v2-tirosht  '  a  land  of  corn 
and  vine-fruit.'  The  Lxx.  reads,  gee  sitou  kai  oinou,  'aland  of  corn  and  wine'; 
the  V.,  terram  fructiftram  et  ftrtilem  vini,  'a  fruitful  land  and  prolific  of  wine.' 


94  2    KINGS,    XIX.    23,    24. 

The  Arabic  reads  vineyards.  The  preceding  extract  from  Mr  Robson  shows  how 
literally  accurate  is  the  classification  of  'corn,  vine-fruit,  and  orchard-fruit,'  for  the 
triad  of  natural  productions. 

A  LAND  OF  BREAD  AND  VINEYARDS]  Hebrew,  trctz  lekhem  ukrahmim,  a  land 
of  bread  (or  bread-corn  =  wheat)  and  of  vineyards.'  For  this  use  of  lekhem  see 
Isa.  xxviii.  28. 

A  LAND  OF  OIL  OLIVE  AND  OF  HONEY]  Hebrew,  eretz  zaith  yitzhar  ucfvash,  'a 
land  of  the  olive  tree  (or  olive  fruit),  of  orchard  fruit,  and  of  honey.'  Had  Rab- 
shakeh  meant  to  allude  to  olive  oil  he  would  not  have  used  this  construction,  but 
shemen  zaith,  'the  oil  of  the  olive.'  [See  Exod.  xxvii.  20;  Lev.  xxiv.  2.]  Zaith 
yitzhar  seems  designed  to  indicate  that  the  olive  was  of  or  belonging  to  the  class 
of  orchard  fruits  which  formed  so  large  a  portion  of  the  agricultural  wealth,  and  it 
may  have  been  specially  named  as  the  most  distinguished  member  of  the  class  and 
proper  representative  of  it.  Another  admissible  interpretation  would  be  to  take 
yitzkar'm  the  sense  of  brightness  or  splendor  (from  tzahar,  to  shine),  and  read 
*  the  olive  of  brightness  (or  splendor)  '=  the  splendid  or  superlative  olive.  [As  to 
devash,  see  Note  on  Gen.  xliii.  n.] 


CHAPTER  XIX.    VERSE  23. 

By  thy  messengers  thou  hast  reproached  the  Lord,  and  hast  said, 
With  the  multitude  of  my  chariots  I  am  come  up  to  the  height  of  the 
mountains,  to  the  sides  of  Lebanon,  and  will  cut  down  the  tall  cedar 
trees  thereof,  and  the  choice  fir  trees  thereof:  and  I  will  enter  into 
the  lodgings  of  his  borders,  and  into  the  forest  of  his  Carmel. 


THE  FOREST  OF  HIS  CARMEL]  Hebrew,  ydar  Karmillo,  'the  forest  of  his 
garden, '  =  its  forest  like  a  garden.  So  Gesenius, — 'the  nursery  of  trees  in  the 
recesses  of  Lebanon.'  Karmel  v?,  from  kerem,  with  the  addition  of  el,  which  gives 
it  a  diminutive  force,  as  Gesenius  thinks ;  but  certainly  also  an  intensive  force,  as 
in  English  '  darling  '=  little  dear  =  very  dear.  Hence,  as  kerem  signified  generic- 
ally  a  cultivated  or  fruitful  place,  and  specifically  a  vineyard,  karmel  came  to  denote 
also  a  spot  peculiarly  fruitful.  Geres  karmel  ( grits  of  the  garden)  is  used  in  Lev.  ii. 
14  to  signify  grits  made  from  the  early  grain  grown  in  the  gardens.  In  Lev.  xxiii. 
14,  and  2  Kings  iv.  42  karmel  occurs  elliptically  for  the  complete  phrase.  As  a 
proper  name,  Karmel  is  given  to  the  fruitful  mountainous  promontory  overlooking 
the  Mediterranean  Sea,  and  also  to  a  mountain  and  town  in  the  south  of  Judea, 
referred  to  I  Sam.  xv.  12;  xxv.  5. 


CHAPTER  XIX.    VERSE  24. 

I  have  digged  and  drunk  strange  waters,  and  with  the  sole  of  my 
feet  have  I  dried  up  all  the  rivers  of  beseiged  places. 


I  HAVE  DIGGED  AND  DRUNK  STRANGE  WATERS]  Hebrew,  ani  qarti  ve-shah 
thithi  maim  zahrim,  'I  have  digged  and  drunk  foreign  waters,' — a  boast  of  Sen- 
nacherib that  his  incursions  and  conquests  were  far  extended ;  but  some  think  that 
he  alludes  to  the  plan,  often  adopted,  of  diverting  waters  intended  for  the  protec- 


2    KINGS,   XXV.    12.  95 


tion  of  towns  into  channels  dug  for  their  reception.  Others  explain  the  words  of 
deep  (artesian)  wells,  dug  by  his  army,  whence  he  took  water  never  found  before. 
The  only  beverage  which  his  troops  required  was  water.  It  was  on  such  a  drink 
that  the  Saracens,  in  later  ages,  swept  over  the  East  and  penetrated  Spain ;  and  so 
well  known  was  this  habit  of  theirs,  that  when  one  body  of  imperial  troops  com- 
plained that  they  were  beaten  because  they  were  not  allowed  wine,  their  commander 
caustically  asked,  "  How  comes  it,  then,  that  your  conquerors  drink  nothing  but 
water?" 


CHAPTER  XIX.     VERSE  29. 

And  this  shall  be  a  sign  unto  thee,  Ye  shall  eat  this  year  such 
things  as  grow  of  themselves,  and  in  the  second  year  that  which 
springeth  of  the  same ;  and  in  the  third  year  sow  ye,  and  reap,  and 
plant  vineyards,  and  eat  the  fruits  thereof. 


AND    PLANT    VINEYARDS,    AND    EAT    THE    FRUITS    THEREOF]    Hebrew,    vl-nitu 

Vrahmim  vZ-iklu pkiram,  'and  plant  vineyards  and  eat  their  fruit.'     [See  Note  on 
xviii.  31.] 

CHAPTER  XXIII.    VERSE  9. 

Nevertheless  the  priests  of  the  high  places  came  not  up  to  the  altar 
of  the  LORD  in  Jerusalem,  but  they  did  eat  of  the  unleavened  bread 
among  their  brethren. 

UNLEAVENED  BREAD]  Hebrew,  matzoth,  '  unfermented  cakes. 


CHAPTER  XXV.    VERSE  12. 

But  the  captain  of  the  guard  left  of  the  poor  of  the  land  to  be  vine- 
dressers and  husbandmen. 


VINEDRESSERS]  Hebrew,  ft-kormimt  *  as  vinedressers,'  from  koramt  'a  vineyard- 
man.' 


THE 

FIRST  BOOK  OF   CHRONICLES. 


CHAPTER  IX.    VERSE  29. 

Some  of  them  also  were  appointed  to  oversee  the  vessels,  and  all 
the  instruments  of  the  sanctuary,  and  the  fine  flour,  and  the  wine,  and 
the  oil,  and  the  frankincense,  and  the  spices. 


AND  THE  WINE]  Hebrew,  ve-hay-yayin,  'and  the  wine.'  The  Lxx.  has  kai 
tou  oinou,  '  and  of  the  wine ' ;  the  V.,  et  vino,  '  and  with  the  wine.* 

AND  THE  OIL]  Hebrew,  v%-hash-sh%m%n.  Here  yayin  and  shemen  are  conjoined 
as  liquids, — as  tirosh  and  yitzhar,  in  numerous  passages,  are  conjoined  as  solids. 


CHAPTER  XII.    VERSE  40. 

Moreover  they  that  were  nigh  them,  even  unto  Issachar  and  Zebu- 
lun  and  Naphtali,  brought  bread  on  asses,  and  on  camels,  and  on 
mules,  and  on  oxen,  and  meat,  meal,  cakes  of  figs,  and  bunches  of 
raisins,  and  wine,  and  oil,  and  oxen,  and  sheep  abundantly :  for  there 
was  joy  in  Israel. 

AND  BUNCHES  OF  RAISINS]  Hebrew,  vZ-tzimmuqim,  '  and  raisin-clusters. '  The 
Lxx.  has  staphidas,  *  raisins';  the  V.,  uvam  passam,  'dried  grapes.' 

AND  WINE  AND  OIL]  Hebrew,  ve-yayin  ve-sh$men.  The  Lxx.  has  oinon  elaion, 
'wine,  olive-oil';  the  V.,  vinum,  oleum,  'wine,  oil.'  [See  Note  on  ix.  29.] 


CHAPTER  XVI.    VERSE  3. 

And  he  dealt  to  every  one  of  Israel,  both  man  and  woman,  to  every 
one  a  loaf  of  bread,  and  a  good  piece  of  flesh,  and  a  flagon  of  wine. 


AND  A  FLAGON  OF  WINE]  Hebrew,  va-ashishah,  'and  a  raisin-cake.'  The 
Lxx.  reads,  kai  amoriteen,  'and  a  cake ' ;  the  V.,  etfrixam  oleo  similam,  'and  fine 
flour  fried  in  oil.'  [See  Note  on  parallel  passage,  2  Sam.  vi.  19.] 


CHAPTER  XXIII.    VERSE  29. 

Both  for  the  shewbread,  and  for  the  fine  flour  for  meat-offering,  and 
for  the  unleavened  cakes,  and  for  that  which  is  baked  in  the  pan,  and 
for  that  which  is  fried,  and  for  all  manner  of  measure  and  size. 


I    CHRONICLES,    XXIX.    21.  97 

AND  FOR  THE  UNLEAVENED  CAKES]  Hebrew,  ham-matzoth,  '  the  unfermented 
cakes.' 


CHAPTER  XXVII.    VERSE  27. 

And  over  the  vineyards  was  Shimei  the  Ramathite:  over  the 
increase  of  the  vineyards  for  the  wine  cellars  was  Zabdi  the 
Shiphmite. 


AND  OVER  THE  VINEYARDS]  Hebrew,  vt  al-hak-k'rahmim,  'and  over  the  vine- 
yards.' The  Lxx.  has  kai  epi  ton  choridn,  'and  over  the  fields.'  Another  reading 
is  kai  epi  ton  ampelonon,  and  over  the  vineyards.'  The  V.  is  vincarumque 
nilloribus,  'and  over  the  cultivators  of  the  vines.' 

OVER    THE   INCREASE    OF   THE    VINEYARDS    FOR   THE    WINE    CELLARS]    Hebrew, 

t/2  al  sheba.]?  rahmim  It-otzroth  hay-yayin,  'and  over  the  increase  of  the  vineyards 
for  the  stores  of  the  wine.'  The  Lxx.  has  epi  ton  theesauron  ton  en  tois  choriois  tou 
oinou,  'over  the  treasures  of  wine  in  the  fields';  the  V.,  cellis  vinariis,  'over  the 
wine-cellars.' 


CHAPTER  XXIX.    VERSE  21. 

And  they  sacrificed  sacrifices  unto  the  LORD,  and  offered  burrit- 
offerings  unto  the  LORD,  on  the  morrow  after  that  day,  even  a  thou- 
sand bullocks,  a  thousand  rams,  and  a  thousand  lambs,  with  their 
drink-offerings,  and  sacrifices  in  abundance  for  all  Israel. 


WITH  THEIR  DRINK-OFFERINGS]  Hebrew,  vt-naiskihtn^  'and  their  libations.' 
So  both  Lxx.  and  V. 

19 


THE 

SECOND    BOOK    OF    CHRONICLES. 


CHAPTER  II.    VERSE  10. 

And,  behold,  I  will  give  to  thy  servants,  the  hewers  that  cut  timber, 
twenty  Jhousand  measures  of  beaten  wheat,  and  twenty  thousand 
measures  of  barley,  and  twenty  thousand  baths  of  wine,  and  twenty 
thousand  baths  of  oil. 


AND  TWENTY  THOUSAND  BATHS  OF  WINE]  Hebrew,  ve-yayin  batim  Isrim 
'and  wine,  baths,  thousands  twenty.'  The  bath*  as  a  fluid  measure,  corresponded 
with  the  ephah  as  a  dry  measure,  and  was  equal  to  seven  gallons  four  pints  Eng- 
lish. The  Lxx.  has  oinott,  the  V.  vini,  *  of  wine.' 


CHAPTER  II.    VERSE  15. 

Now  therefore  the  wheat  and  the  barley,  the  oil,  and  the  wine, 
which  my  lord  hath  spoken  of,  let  him  send  unto  his  servants. 


AND  THE  WINE]  Hebrew,  hay-yayin,  'the  wine.'     The  LAA.  reads  ton  oinon ; 
the  V.,  vinum. 


CHAPTER  VIII.    VERSE  13. 

Even  after  a  certain  rate  every  day,  offering  according  to  the  com- 
mandment of  Moses,  on  the  sabbaths,  and  on  the  new  moons,  and 
on  the  solemn  feasts,  three  times  in  the  year,  even  in  the  feast  of 
unleavened  bread,  and  in  the  feast  of  weeks,  and  in  the  feast  of 
tabernacles. 


IN  THE  FEAST  OF  UNLEAVENED  BREAD]  Hebrew,  bl-khag  hant-matzoth,  'in  the 
festival  of  unleavened  cakes.' 


CHAPTER  XI.    VERSE  n. 

And  he  fortified  the  strongholds,  and  put  captains  in  them,  and 
store  of  victual,  and  of  oil  and  wine. 


AND  OF  OIL  AND  WINE]  Hebrew,  vt-shlntin  vt-yayin,  'and  of  oil  and  wine.' 
The  Lxx.  has  kai  elaioit  kai  oinou  ;  the  V.,  et  olei  et  vini. 


2  CHRONICLES,    XXX.    13.  99 

CHAPTER  XIX.    VERSES  2,  3. 

a  And  Jehu  the  son  of  Hanani  the  seer  went  out  to  meet  him,  and 
said  to  king  Jehoshaphat,  Shouldst  thou  help  the  ungodly,  and  love 
them  that  hate  the  LORD  ?  therefore  is  wrath  upon  thee  from  before 
the  LORD.  3  Nevertheless  there  are  good  things  found  in  thee. 


A  principle  of  the  broadest  kind  is  here  enunciated,  which  should  be  applied  to 
the  practical  life  of  professed  Christians.  The  vice  of  Jehoshaphat  was  that  of 
moral  weakness,  his  virtue  that  of  ready  repentance  under  the  perception  of  truth. 
A  great  brewer  has  truly  said  that  the  contest  between  church  and  school  on  the 
one  hand,  and  that  of  the  beer-shop  and  gin-palace  on  the  other,  is  bat  one 
development  of  the  war  continually  waged  between  heaven  and  hell.  It  surely 
would  be  wise  in  all  persons  of  influence — especially  ministers,  magistrates,  and 
members  of  Parliament — to  put  to  themselves  this  question  of  Jehu  the  seer, — 
"Shouldest  thou  help  the  ungodly,  and  love  them  that  hate  the  Lord?"  Were 
they  honestly  to  do  this,  should  we  ever  behold  the  moral  anomaly  of  men  in 
authority  presiding  over  the  feasts  of  publicans,  and  giving  toasts  in  honor  of  a 
deadly  and  demoralizing  trade  ? 


CHAPTER  XXVI.    VERSE  10. 

Also  he  built  towers  in  the  desert,  and  digged  many  wells :  for  he 
had  much  cattle,  both  in  the  low  country,  and  in  the  plains :  husband- 
men a/se,  and  vinedressers  in  the  mountains,  and  in  Carmel :  for  he 
loved  husbandry. 

AND  VINEDRESSERS  IN  THE  MOUNTAINS,  AND  IN  CARMEL]  Hebrew,  vt-kormim 
behahrim  nvak-karmel,  'and  vinedressers  in  the  mountains  and  in  the  fruitful 
place.'  Margin  of  A.  V.,  'fruitful  field.'  [See  Note  on  2  Kings  xix.  23.] 


CHAPTER  XXIX.    VERSE  35. 

And  also  the  burnt  offerings  were  in  abundance,  with  the  fat  of  the 
peace-offerings,  and  of  the  drink-offerings  for  every  burnt-offering.  So 
the  service  of  the  house  of  the  LORD  was  set  in  order. 


AND  OF  THE  DRINK-OFFERINGS]  Hebrew,  uvan-nesakim,  'and  with  the  liba- 
tions.' The  Lxx.  has  tdn  sptindon,  'of  the  outpourings';  the  V.,  ttbamina, 
'libations.' 


CHAPTER  XXX.    VERSE  13. 

And  there  assembled  at  Jerusalem  much  people  to  keep  the  feast 
of  unleavened  bread  in  the  second  month,  a  very  great  congregation. 


THE  FEAST  OF   UNLEAVENED   BREAD]    Hebrew,   eth-khag  ham-matzoth,    'the 
festival  of  unfermented  cakes.' 


IOO  2   CHRONICLES,    XXXII.    28. 

CHAPTER  XXX.    VERSE  21. 

And  the  children  of  Israel  that  were  present  at  Jerusalem  kept  the 
feast  of  unleavened  bread  seven  days  with  great  gladness :  and  the 
Levites  and  the  priests  praised  the  LORD  day  by  day,  singing  with 
loud  instruments  unto  the  LORD. 


THE  FEAST  OF  UNLEAVENED  BREAD]   Hebrew,  eth-khag  ham-matzoth,    'the 
festival  of  unfermented  cakes/ 


CHAPTER  XXXI.    VERSE  5. 

And  as  soon  as  the  commandment  came  abroad,  the  children  of 
Israel  brought  in  abundance  the  firstfruits  of  corn,  wine,  and  oil,  and 
honey,  and  of  all  the  increase  of  the  field ;  and  the  tithe  of  all  things 
brought  they  in  abundantly. 

THE  FIRSTFRUITS  OF  CORN,  WINE,  AND  OIL,  AND  HONEY]  Hebrew,  rashith, 
dahgan,  tirosh,  ve-yitzhar,  u-d'vash,  '  the  firsts  of  corn,  vine-fruit,  olive-and-orchard 
fruit,  and  honey.'  The  margin  of  the  A.  V.  gives  '  dates  '  as  the  alternative  reading 
for  'honey,'  as  it  is  not  probable  that  the  fruit  of  the  palm  tree  was  exempt  from 
this  tithing.  The  Lxx.  has  aparcheen  sitou,  kai  oinou,  kai  elaiou,  kai  mellitos, 
'the  first  of  corn,  and  wine,  and  oil,  and  honey.'  The  V.  has  primitias  frumenti, 
etvini,  et  olei,  et  mellis,  'the  firsts  of  corn,  and  of  wine,  and  of  oil,  and  of  honey.' 


CHAPTER  XXXII.    VERSE  28. 

Storehouses  also  for  the  increase  of  corn,  and  wine,  and  oil ;  and 
stalls  for  all  manner  of  beasts,  and  cotes  for  flocks. 


OF  CORN,  AND  WINE,  AND  OIL]  Hebrew,  dahgan,  ve-tirosh,  ve-yitzhar,  '  (the 
increase  of)  corn,  and  vine-fruit,  and  olive-and-orchard  fruik'  The  Lxx.  has  sitou, 
oinou,  kai  elaiou;  the  V.,  frumenti,  vini,  et  olei,  'of  corn,  of  wine,  and  of  oil.' 


THE    BOOK   OF   EZRA. 


CHAPTER  III.    VERSE  7. 

They  gave  money  also  unto  the  masons,  and  to  the  carpenters; 
and  meat,  and  drink,  and  oil,  unto  them  of  Zidon,  and  to  them  of 
Tyre,  to  bring  cedar  trees  from  Lebanon  to  the  sea  of  Joppa,  accord- 
ing to  the  grant  that  they  had  of  Cyrus  king  of  Persia. 


AND  MEAT,  AND  DRINK,  AND  OIL]  Hebrew,  u-maakal,  u-mishtekt 
'and  food,  and  drink,  and  oil.'  The  kind  of  mishteh  is  not  stated.  The  Lxx., 
kai  brvmalai  kai pota,  kai  elaion,  '  and  meats,  and  drinks,  and  oil ' ;  the  V.,  cibum, 
ttpotum,  et  oleum,  '  victuals,  and  drink,  and  oil. ' 


CHAPTER  VI.    VERSE  9. 

And  that  which  they  have  need  of,  both  young  bullocks,  and  rams, 
and  lambs,  for  the  burnt  offerings  of  the  God  of  heaven,  wheat,  salt, 
wine,  and  oil,  according  to  the  appointment  of  the  priests  which  are 
at  Jerusalem,  let  it  be  given  them  day  by  day  without  fail. 


WINE  AND  OIL]  This  verse  being  part  of  a  decree  written  in  Chaldee,  the  original 
is  khamar — '  foaming  juice,'  corresponding  to  the  Hebrew  kh%m%r  in  Deut.  xxxii.  14 
— u-ntfshakht  'oil.'  The  Lxx.  has  oinon  kai  elaion ;  the  V.,  vinum  et  oleum. 


CHAPTER  VI.    VERSE  22. 

And  kept  the  feast  of  unleavened  bread  seven  days  with  joy :  for 
the  LORD  had  made  them  joyful,  and  turned  the  heart  of  the  king  of 
Assyria  unto  them,  to  strengthen  their  hands  in  the  work  of  the  house 
of  God,  the  God  of  Israel. 


THE  FEAST  OF  UNLEAVENED  BREAD]  Hebrew,  khag  matzoth,  'festival  of  unfer- 
mented-cakes.' 


CHAPTER  VII.    VERSE  17. 

That  thou  mayest  buy  speedily  with  this  money  bullocks,  rams, 
lambs,  with  their  meat-offerings  and  their  drink-offerings,  and  offer 
them  upon  the  altar  of  the  house  of  your  God  which  is  in  Jerusalem. 


AND  THEIR  DRINK-OFFERINGS]  Hebrew,  v2-niskaihon,  'and  their  libations.' 


102  EZRA,    X.    6. 


CHAPTER  VII.    VERSE  22. 

Unto  an  hundred  talents  of  silver,  and  to  an  hundred  measures  of 
wheat,  and  to  an  hundred  baths  of  wine,  and  to  an  hundred  baths  of 
oil,  and  salt  without  prescribing  how  much. 


AND  TO  AN  HUNDRED  BATHS  OF  WINE]  Chaldee,  vl-ad  khamar  batin  mtaht 
'and  to  wine,  baths  a  hundred.'  The  Lxx.  gives  kai  heds  oinou  baton  hekatont 
'and  even  to  a  hundred  measures  of  wine';  the  V.,  et  usque  ad  vini  batos  centum, 
'and  even  to  a  hundred  baths  of  wine.'  [See  Note  on  2  Chron.  ii.  10.] 

WITHOUT  PRESCRIBING  HOW  MUCH]  Properly,  without  measure  or  stint — 
according  to  pleasure  or  convenience. 


CHAPTER  X.    VERSE  6. 

Then  Ezra  rose  up  from  before  the  house  of  God,  and  went  into 
the  chamber  of  Johanan  the  son  of  Eliashib :  and  when  he  came 
thither,  he  did  eat  no  bread,  nor  drink  water :  for  he  mourned  because 
of  the  transgression  of  them  that  had  been  carried  away. 


NOR  DRINK  WATER]  Hebrew,  it-maim  lo  shahthah,  'and  water  he  drank  not.' 
To  abstain  willingly  from  bread  and  water  was  Ezra's  manner  of  expressing  grief; 
to  be  confined  to  bread  and  water  would  be  to  many  persons  one  of  the  greatest 
miseries  of  life.  To  control  the  appetite,  not  to  pamper  it,  is  the  surest  means  of 
promoting  both  health  and  rational  enjoyment.  Temperance,  in  fact,  is  never 
reached  until  self-denial  begins. 


THE    BOOK  OF   NEHEMIAH. 


CHAPTER  I.    VERSE  n. 

O  Lord,  I  beseech  thee,  let  now  thine  ear  be  attentive  to  the 
prayer  of  thy  servant,  and  to  the  prayer  of  thy  servants,  who  desire 
to  fear  thy  name :  and  prosper,  I  pray  thee,  thy  servant  this  day,  and 
grant  him  mercy  in  the  sight  of  this  man.  For  I  was  the  king's  cup- 
bearer. 


FOR  I  WAS  THE  KING'S  CUPBEARER]  Hebrew,  va-ani  hah-yithi  mashqZh  lam- 
mWi,  'and  I  was  cup-bearer  to  the  king.'  Mashqeh,  the  participle  of  shah-qah 
•to  drink,'  signifies,  beinj  in  the  Hiphil  conjugation,  'one  who  gives  drink  to 
another '=  a  cup-bearer.  The  Lxx.  has  oinochoos,  'wine  pourer';  the  V., 
pinccrna,  '  a  cup-bearer.'  Mashqeh  is  also  translated  'butler'  by  the  A.  V.  [Sec 
Note  on  Gen.  xl.  9.  ] 

CHAPTER  II.    VERSE  i. 

And  it  came  to  pass  in  the  month  Nisan,  in  the  twentieth  year  of 
Artaxerxes  the  king,  that  wine  was  before  him :  and  I  took  up  the 
wine,  and  gave  it  unto  the  king.  Now  I  had  not  been  beforetimc  sad 
in  his  presence. 

WINE  WAS  BEFORE  HIM]  Hebrew,  yayin  te-phaknahv,  'wine  (was)  before  his 
face.'  The  Lxx.  gives  kai  ten  ho  oinos  enopion  emott,  'and  the  wine  was  before 
me ' ;  the  V.,  ft  vinum  erat  ante  fttm,  '  and  wine  was  before  him.' 

AND  I  TOOK  UP  THE  WINE]  Hebrew,  vah  esah  eth  hay-yayin,  'and  I  lifted  up 
the  wine.'  The  Lxx.  has  kai  rlabon  ton  oinon,  'and  I  took  the  wine';  the  V., 
levavi  vinum,  '  I  raised  the  wine.' 


The  office  of  cup-bearer  to  an  Eastern  monarch  was  one  of  much  importance, 
from  the  frequent  access  it  gave  to  his  presence  at  a  time  when  he  would  be  most 
inclined  to  unbend  and  grant  favors ;  but  the  constant  dread  of  treason  in  which 
such  a  despot  perpetually  lived,  rendered  him  acutely  observant  of  the  slightest 
change  of  demeanor  in  this  attendant.  Artaxerxes  would,  therefore,  notice 
Nehemiah's  sadness,  and  be  anxious  as  to  its  cause  (chap.  ii.  2).  It  has  been  sup- 
posed that  in  his  self-absorption  Nehemiah  had  omitted  the  indispensable  form  of 
pouring  a  little  wine  into  his  own  hand  and  drinking  it  before  presenting  the  cup 
to  the  king;  and  this  omission  of  the  usual  protection  against  poisoning  would 
naturally  arouse  the  monarch's  suspicion,  and  help  us  to  understand  why  Nehemiah 
was  made  '  very  sore  afraid '  by  the  king's  interrogation. 


104  NEHEMIAH,   V.    3,    II,    15,    1 8. 

CHAPTER  III.    VERSE  14. 

But  the  dung  gate  repaired  Malchiah  the  son  of  Rechab,  the  ruler 
of  part  of  Beth-haccerem ;  he  built  it,  and  set  up  the  doors  thereof, 
the  locks  thereof,  and  the  bars  thereof. 


BETH-HACCEREM]  Hebrew,  baith-hak-kakrem,  ( the  house  of  the  vineyard ';  also 
a  town  referred  to  in  Jer.  vi.  I,  and  situated,  according  to  Jerome,  on  a  mountain 
between  Jerusalem  and  Tekoa. 

CHAPTER  V.    VERSE  3. 

Some  also  there  were  that  said,  We  have  mortgaged  our  lands,  vine- 
yards, and  houses,  that  we  might  buy  corn,  because  of  the  dearth. 


AND  VINEYARDS]  Hebrew,  u-k'rakmainu,  'and  our  vineyards.'  See  also  in 
verses  4,  5. 

CHAPTER  V.    VERSE  n. 

Restore,  I  pray  you,  to  them,  even  this  day,  their  lands,  their  vine- 
yards, their  oliveyards,  and  their  houses,  also  the  hundredth  part  of 
the  money,  and  of  the  corn,  the  wine,  and  the  oil,  that  ye  exact  of 
them. 


THEIR  VINEYARDS]  Hebrew,  karmaihem,  'their  vineyards.' 
AND  OF  THE  CORN,  THE  WINE,  AND  THE  OIL]  Hebrew,  ve-kad-dakgan,  hat- 
tirosh,  ve-hay-yitzhar,  '  and  the  corn,  the  vine-fruit,  and  the  olive-and-orchard 
fruit,'— obviously  enumerated  as  the  solid  produce  of  the  'lands,'  'vineyards,'  and 
'oliveyards'  just  mentioned.  The  Lxx.  has  ton  siton  kal  ton  oinon  kai  to  elaion, 
*  the  corn,  and  the  wine,  and  the  oil ' ;  the  V.,  frumenti,  vini,  et  old,  '  of  corn,  of 
wine,  and  of  oil.'  The  Arabic  for  tirosh  has  the  usual  Stzer,  'expressed  juice.' 


CHAPTER  V.    VERSE  15. 

But  the  former  governors  that  had  been  before  me  were  chargeable 
unto  the  people,  and  had  taken  of  them  bread  and  wine,  beside  forty 
shekels  of  silver;  yea,  even  their  servants  bare  rule  over  the  people; 
but  so  did  not  I,  because  of  the  fear  of  God. 


BREAD  AND  WINE]  Hebrew,  K-lekhetn  vah-yayin,  'from  bread  and  wine.'  The 
Lxx.  has  en  artois  kai  en  oino,  *  with  loaves  and  with  wine ' ;  the  V.,  in  pane  et  vino, 
'with  bread  and  wine.' 


CHAPTER  V.    VERSE  18. 

Now  that  which  was  prepared  for  me  daily  was  one  ox  and  six 
choice  sheep ;  also  fowls  were  prepared  for  me,  and  once  in  ten  days 
store  of  all  sorts  of  wine :  yet  for  all  this  required  not  I  the  bread  of 
the  governor,  because  the  bondage  was  heavy  upon  this  people. 


STORE  OF  ALT.  SORTS  OF  WINE]  Hebrew,  bt-kahl  yayln  le-harba,  '  with  everj 
(sort  of)  wine  abundantly '  =  a  copious  supply  of  all  kinds  of  wine.     The  Lxx. 


NEHEMIAH,   VIII.    IO,    12.  IO5 

has  fn pasin  oinos  to  pleethci,  'wine  in  all  (kinds)  in  plenty ' ;  the  V.,  vina  diversa, 
'different  wines.1 


No  fact  is  better  established  in  regard  to  ancient  times  than  the  great  diversity 
of  their  vinous  preparations, — a  diversity  extending  not  only  to  the  modes  of  their 
manufacture,  but  to  their  qualities  and  effects.  Though  Pliny  cannot  be  quoted 
as  an  illustrator  of  Oriental  customs  prevailing  five  hundred  years  before,  yet  when 
he  affirmed  that  a  hundred  and  ninety-five  varieties  of  wine  existed  in  his  time,* 
and  that  these  would  be  doubled  if  lesser  differences  were  included,  we  may  safely 
conclude  that  the  kahl yayin  of  Nehemiah  is  to  be  liberally  construed.  Some  might 
be  new,  some  old;  some  pure,  some  mixed;  some  fresh  from  the  vat,  some  boiled; 
some  watery,  some  thick ;  some  sweet  as  honey,  others  thin  and  tart.  The  modes 
of  manufacture  would  also  differ  in  almost  every  district,  and  probably  among 
neighboring  vine-growers.  [See  Virgil's  poetic  hyperbole  in  'Georgics,'  lib.  iii. 
103-8;  and  observation  of  Sir  G.  Wilkinson  quoted  in  Note  on  Gen.  xl.  9—11.] 


CHAPTER  VIII.    VERSE  10. 

Then  he  said  unto  them,  Go  your  way,  eat  the  fat,  and  drink  the 
sweet,  and  send  portions  unto  them  for  whom  nothing  is  prepared : 
for  this  day  is  holy  unto  our  Lord :  neither  be  ye  sorry  ;  for  the  joy 
of  the  LORD  is  your  strength. 

AND  DRINK  THE  SWEET]  Hebrew,  ushthu  mamtaqqim,  'and  drink  the  sweet- 
nesses '  =  sweet  drinks.  The  Lxx.  has  kai  piete  glukasmata,  '  and  drink  ye  sweet 
things  ' ;  the  V.,  ct  bibite  mulsurn,  'and  drink  ye  the  honey-sweet  (article).'  * 


Some  of  the  ancient  wines  were  thick  and  luscious  like  jellies,  and  had  to  be 
largely  diluted  before  they  could  be  drunk ;  others,  of  the  ordinary  fluidity,  were 
mixed  in  the  proportion  of  several  measures  of  water  to  one  of  grape-juice,  so  that 
even  if  fermented  they  were  but  slightly  intoxicating  unless  consumed  in  large 
quantities.  The  verbal  root  of  mamtiqqim  \smathaq,  'to  suck,'  'to  be  sweet'; 
and,  says  the  Rev.  B.  Parsons,  "it  is  worthy  of  remark  that  the  ancient  Britons 
had  a  sweet  wine  which  the  Welsh  called  meddyglyn,  and  the  English  metheglin. 
The  word  metheglin  comes  from  metteg  or  mettek,  'sweet,'  and  glyn,  'glutinous,' 
and  thus  signifies  what  it  really  was,  a  sweet  syrupy  drink.  Every  one  must  here 
see  that  metheg  in  Saxon,  meddyg  in  Welsh,  and  mettek  in  Hebrew  are  the  same 
words.  This  term  among  the  ancient  Britons  was  applied  to  a  drink  made  from 
honey."  To  the  same  root  may  be  referred  methuo  and  methusko,  '  to  fill  or  drink 
to  the  full'  of  (or  with)  any  sweet  thing;  but  meth  in  Egyptian  also  signified 
1  full,'  as  in  methfris,  the  mother  God. 


CHAPTER  VIII.    VERSE  12. 

And  all  the  people  went  their  way  to  eat,  and  to  drink,  and  to 
send  portions,  and  to  make  great  mirth,  because  they  had  understood 
the  words  that  were  declared  unto  them. 

*  See  Appendix  '  D  '  for  his  exact  words  ;  and  also  for  description  of  mulsum. 

14 


106  NEHEMIAH,    X.    37,    39. 

AND  TO  DRINK]  Hebrew,  vl-leshtolh,  'and  to  drink.'     The  Lxx.  has  kai piein, 
'and  to  drink';  the  V.,  et  biberet,  'and  that  (the  people)  Should  drink.' 


CHAPTER  IX.    VERSE  25. 

And  they  took  strong  cities,  and  a  fat  land,  and  possessed  houses 
full  of  all  goods,  wells  digged,  vineyards,  and  oliveyards,  and  fruit 
trees  in  abundance;  so  they  did  eat,  and  were  filled,  and  became 
fat,  and  delighted  themselves  in  thy  great  goodness. 


VINEYARDS]  Hebrew,  kerahmim,  'vineyards.' 


CHAPTER  X.    VERSE  37. 

And  that  we  should  bring  the  firstfruits  of  our  dough,  and  our 
offerings,  and  the  fruit  of  all  manner  of  trees,  of  wine  and  of  oil, 
unto  the  priests,  to  the  chambers  of  the  house  of  our  God ;  and  the 
tithes  of  our  ground  unto  the  Levites,  that  the  same  Levites  might 
have  the  tithes  in  all  the  cities  of  our  tillage. 


AND  THE  FRUIT  OF  ALL  MANNER  OF  TREES]  Hebrew,  u-phri  kahl  atz,  'and 
the  fruit  of  every  (kind  of)  tree.'  The  Lxx.  reads,  kai  ton  karpon  pantos  xulou, 
*  and  the  fruit  of  every  tree  ' ;  the  V.,  et  poma  omnis  ligni,  *  and  fruits  of  every  tree.' 

OF  WINE  AND  OF  OIL]  Hebrew,  tirosh  v%-yitzhar,  'vine-fruit  and  olive  and 
orchard  fruit.'  The  Lxx.  has  oinou  kai  elaiou,  '  of  wine  and  of  oil';  the  V., 
vindentia  quoque  et  olei,  'of  vintage  fruit  also  and  of  oil.'  This  is  the  second 
instance  in  which  the  Vulgate  does  justice  to  tirosh.  [See  Note  on  Deut.  vii.  13.] 
Walton's  Polyglot  gives  musti.  Tirosh  and  yitzhar  are  plainly  mentioned  by 
Nehemiah  as  representatives  of  the  '  fruit  of  all  manner  of  trees '  brought  to  the 
priests ;  and  this  verse  alone  is  sufficient  to  establish  the  meaning  of  these  collective 
terms,  as  designating  the  solid  produce  of  the  vineyard  and  the  orchard. 


CHAPTER  X.    VERSE  39. 

For  the  children  of  Israel  and  the  children  of  Levi  shall  bring  the 
offering  of  the  corn,  of  the  new  wine,  and  the  oil,  unto  the  chambers, 
where  are  the  vessels  of  the  sanctuary,  and  the  priests  that  minister, 
and  the  porters,  and  the  singers :  and  we  will  not  forsake  the  house 
of  our  God. 


OF  THE  CORN,  OF  THE  NEW  WINE,  AND  THE  OIL]  Hebrew,  ha-dahgan,  hat- 
tirosh,  vt-hay-yitzhar,  '  the  corn,  the  vine-fruit,  and  the  olive  and  orchard  fruit.' 
The  Lxx.  reads,  tou  sitou,  kai  ton  oinou,  kai  tou  elaiou,  '  of  the  corn,  and  of  the 
wine,  and  of  the  oil.'  The  V.  IMS  frttmenti,  vini,  et  olei,  'of  corn,  of  wine,  and  of 
oil,' — so  soon  had  St  Jerome  unlearnt  what  he  had  practised  in  verse  37,  where  he 
translates  tirosh  as  vindemitz.  The  English  translators  add  '  new '  to  their  usual 
rendering  of  tirosh  as  'wine.' 


NEHEMIAII,    XIII.    5,    12,    15. 


CHAPTER  XIII.     VERSE  5. 

And  he  had  prepared  for  him  a  great  chamber,  where  aforetime 
they  laid  the  meat  offerings,  the  frankincense,  and  the  vessels,  and 
the  tithes  of  the  corn,  the  new  wine,  and  the  oil,  which  was  com- 
manded to  be  given  to  the  Levites,  and  the  singers,  and  the  porters  ;  and 
the  offerings  of  the  priests. 

AND  THE  TITHES  OF  THE  CORN,  THE  NEW  WINE,  AND  THE  OIL]  Hebrew, 
v-rndasar  had-dahgan  hat-tirosh  vl-hay-yitzhart  'and  the  tithe  of  the  corn,  the 
vine-fruit,  and  the  orchard  fruit.'  The  Lxx.  reads,  kai  teen  dekateen  tou  sitou%  kai 
ton  oinou,  kai  tou  elaiou,  '  and  the  tenth  of  the  corn,  and  of  the  wine,  and  of  the 
oil';  the  V.,  et  decimatn  frutnenti,  vtn:t  ft  oleit  'and  the  tenth  of  corn,  of  wine, 
and  of  oil.'  The  English  translators  again  render  tiros  h  by  'new  wine,'  following, 
no  doubt,  the  mustum  of  most  Continental  versions. 


CHAPTER  XIII.    VERSE  12. 

Then  brought  all  Judah  the  tithe  of  the  corn  and  the  new  wine  and 
the  oil  unto  the  treasuries. 


THE  TITHE  OF  THE  CORN  AND  THE  NEW  WINE  AND  THE  OIL]  Hebrew,  mdasar 
had-dahgan,  hat-tirosh,  v' hay-yitzhar,  '  the  tithe  of  the  corn,  the  vine-fruit,  and 
the  orchard-fruit.'  The  Lxx.  gives  tou  purou,  kai  tou  oinout  kai  tou  f/aiou,  'of 
the  wheat,  and  the  wine,  and  the  oil ' ;  the  V.,frumentit  vini,  et  olei. 


CHAPTER  XIII.   VERSE  15. 

In  those  days  saw  I  in  Judah  some  treading  wine-presses  on  the 
sabbath,  and  bringing  in  sheaves,  and  lading  asses;  as  also  wine, 
grapes,  and  figs,  and  all  manner  of  burdens,  which  they  brought  into 
Jerusalem  on  the  sabbath  day :  and  1  testified  against  them  in  the  day 
wherein  they  sold  victuals. 

TREADING  WINE  PRESSES]  Hebrew,  dorkim  gitoth,  'treading  the  wine-presses.' 
The  Lxx.  \w->  patountas  leenous  ;  the  V.,  calcantes  torcularia. 

As  ALSO  WINE,  GRAPES]  Hebrew,  vt-aph  yayin  anahvim,  'and  also  wine, 
grapes.'  The  Lxx.  has  kai  oinon  kai  staphuleen,  'and  wine  and  grapes';  the 
V.,  vinum  et  uvas,  'wine  and  grapes.' 


THE    BOOK   OF   ESTHER. 


CHAPTER  I.    VERSE  7. 

^  they  gave  them  drink  in  vessels  of  gold  (the  vessels  being 

diverse  one  from  another),  and  royal  wine  in  abundance,  according  to 
the  state  of  the  king. 


The  Hebrew  is  v^-hashqoth  biklai  zahahv,  vt-kalim  mikkalitn  shonim,  v$-yayn 
malkuth  rahv  k^-yad  ham-m%l$k,  '  and  they  were  providing  drink  in  vessels  of  gold, 
and  the  vessels  (were)  diverse  from  vessels,  and  wine  of  royalty  (was)  abundant, 
according  to  the  hand  of  the  king.'  The  Syriac  follows  the  Hebrew  almost  word 
for  word.  The  Lxx.  reads,  poteeria  chrusa  kai  argura,  kai  anthrakinon  kulikion 
prokeimenon  apo  talanton  trismurion  ;  oinos  polus  kai  heedus  hon  autos  ho  basileus 
fpinen,  '  gold  and  silver  drinking-cups  (there  were),  and  a  small  carbuncle  goblet 
was  on  view,  valued  at  thirty  thousand  talents ;  the  wine  (was)  plentiful  and  sweet, 
such  as  was  drunk  by  the  king  himself.'  The  V.  gives  bibebant  autem  qui  invitati 
grant  aureis  poculis,  et  aliis  vasis  cibis  inferebantur;  vinum  quoque  ut  niagni- 
ficentia  regid  dignum  erat,  abundans,  et  pracipuum  ponebatur,  'but  they  that 
were  invited  drank  in  golden  cups,  and  the  meats  were  brought  in  different  sets  of 
vessels ;  wine  also  worthy  of  the  royal  magnificence  was  furnished  in  abundance, 
and  of  the  highest  quality.' 

The  Targumist  tells  a  strange  story,  how  the  vessels  brought  from  Jerusalem 
turned  the  king's  vessels  into  the  likeness  of  lead! — and  adds,  "And  they  drank 
fresh  wine  (khamar-ahsis),  fit  for  the  drinking  of  a  king,  of  a  superior  scent  and 
the  most  delicious  flavor;  and  it  was  not  used  sparingly,  but  with  the  liberality  of  a 
royal  hand." 

This  was  a  splendid  entertainment.  The  drinking-vessels  were  of  gold,  and  of 
different  patterns,  or  perhaps  variously  chased ;  the  wine  was  'wine  of  royalty,' 
/.  f.  such  as  was  usually  drunk  by  the  royal  family ;  and  it  was  plentifully  served 
'  according  to  the  king's  hand ' — with  a  profusion  suitable  to  the  hand  of  one  whose 
resources  were  so  vast.  The  statement  of  the  Lxx.  that  it  was  'sweet,'  throws 
light  upon  the  kind  of  wine  preferred,  if  not  in  the  Persian  palace,  yet  in  courtly 
circles  in  the  time  when  that  translation  was  made — the  third  century  before  Christ. 
Sweetness,  not  alcoholic  potency,  was  the  quality  most  relished,  as  it  would  appear, 
in  the  wines  then  selected  for  the  royal  tables. 


ESTHER,    I.    8.  109 


CHAPTER  I.     VERSE  8. 

And  the  drinking  was  according  to  the  law ;  none  did  compel :  for 
so  the  king  had  appointed  to  all  the  officers  of  his  house,  that  they 
should  do  according  to  every  man's  pleasure. 


The  Hebrew  reads,  ve-hashthiah  kad-dath,  ain  on&s,  ki-kan  yissad  ham-melek  al 
kahl-rahv  baitho  ladshoth  kirtzon  ishvah-ish,  'and  the  drinking  (was)  according  to 
a  decree — none  compelling,  for  so  the  king  commanded  to  every  officer  of  his 
house  to  fulfill  the  pleasures  of  man  '  (=  every  man). 

The  Lxx.  rendering  is  ho  de  potos  outos  ou  kata  prokeimenon  nomon  egeneto,  onfos 
de  eetheleesen  ho  basileus,  kai  epetaxe  tots  oikonomois  poieesai  to  theleema  autoit  kai 
ton  anthrdpun,  '  now  the  drinking  was  not  according  to  the  established  law,  for  so 
the  king  wished ;  and  he  instructed  those  of  his  household  to  do  the  will  of  himself 
and  of  the  men  '  (his  guests). 

The  V.  has  nee  erat  qui  nolentes  cogeret  ad  bibendum  ;  sed  sicut  rex  statuerat, 
prffponens  mensis  singulos  de  principibus  suis  ut  sumeret  unusquisque  quod  vellit, 
4  nor  did  any  one  force  the  unwilling  to  drink,  but  as  the  king  had  arranged,  who 
set  over  each  table  one  of  his  lords,  that  every  one  might  partake  of  what  he 
pleased.' 

The  Targum  has  '  and  the  drinking  wa.=  regulated  according  to  the  bodily  habit, 
and  there  was  no  one  who  compelled  (another  to  drink) ;  for  the  king  had  so  issued 
an  order  binding  upon  every  one  connected  with  the  royal  house,  that  the  drinking 
shouM  be  according  to  the  will  of  each,  whether  Israelites  or  of  any  other  nation 
and  language.' 

Josephus  gives  the  following  account : — '  And  he  enjoined  upon  his  servants  not 
to  compel  them  to  drink  by  constantly  presenting  the  drink  to  them,  as  was  a 
custom  among  the  Persians,  but  to  defer  to  them,  and  kindly  attend  to  whatever 
each  of  the  guests  should  desire  '  (kai  pros  ho  boitletai  ton  katakeimenon  hekaslos 
philophrenesthai). 

The  apparent  contradiction  between  the  Hebrew  text  and  the  Lxx.  version,  will 
disappear  if  we  observe  that  the  king,  in  fact,  superseded  pro  tempore  the  common 
convivial  law  by  a  special  arrangement  for  the  occasion ;  but  whether  for  the  sake 
of  increasing  or  diminishing  the  drinking  is  not  clear.  Josephus  implies  the  latter; 
but  while  the  abstemious  would  be  protected  by  the  freedom  afforded,  those  of  a 
different  disposition  might  make  it  the  means  of  unbounded  license.  Among  the 
Greeks  and  Romans  each  banqueting  party  had  its  president  (Greek,  sumposi- 
archees — chief  of  the  feast ;  Roman,  arbiter  sive  rex  bibendi — master  or  king  of  the 
drinking),  and  all  the  persons  present  were  bound  to  follow  his  directions  in  the 
quaffing  of  cups  in  honor  of  gods  and  mortals.  The  rule  was  precise  and  per- 
emptory— pithi  ee  apithi,  'drink  or  depart.'  The  Persians  may  have  had  a  more 
familiar  custom  of  toasting  one  another.  Herodotus,  who  lived  not  long  after 
Nehemiah,  says  of  them,  "They  are  very  fond  of  wine,  and  drink  it  in  large  quan- 
tities. It  is  also  their  general  practice  to  deliberate  upon  affairs  of  weight  when 
they  are  drunk ;  and  then  on  the  morrow,  when  they  are  sober,  the  decision  to- 
which  they  came  the  night  previous  is  put  before  them  by  the  master  of  the  house  in 
which  it  was  made :  and  if  it  is  then  approved  of  they  act  upon  it;  if  not,  they  set 


IIO  ESTHER,    II.    1 8. 


it  aside.  Sometimes,  however,  they  are  sober  at  their  first  deliberations,  but  in 
this  case  they  always  reconsider  the  matter  under  the  influence  of  wine." — (Hook 
i.,  c.  133.)  The  Germans,  according  to  Tacitus,  adopted  the  first  and  better  half 
of  this  curious  method.  They  took  counsel  first  when  drunk,  and  then  when  sober. 
And  the  historian  adds,  "  They  deliberate  when  unable  to  devise  anything,  they 
decide  when  not  able  to  go  wrong." 


CHAPTER  I.    VERSE  9. 

Also  Vashti  the  queen  made  a  feast  for  the  women  in  the  royal 
house  which  belonged  to  king  Ahasuerus. 


A  FEAST]  Hebrew,  mishteh,  'a  drinking '=a  banquet.  It  is  not  to  be  sup- 
posed that  a  mishteh  comprised  drinking  only;  it  certainly  included  the  more  sub- 
stantial delicacies  of  the  season.  Queen  Vashti's  mishtek  would  be  composed  of 
refreshments  adapted  to  I  lie  taste  of  her  ladies,  and  let  us  hope  that  the  drinks, 
whatever  else  they  were,  were  of  a  more  innocent  nature  than  those  with  which  her 
royal  consort  and  his  nobles  were  regaled. 


CHAPTER  I.    VERSE  10,  n. 

10  On  the  seventh  day,  when  the  heart  of  the  king  was  merry 
with  wine,  he  commanded  Mehuman,  Biztha,  Harbona,  Bigtha,  and 
Abagtha,  Zethar,  and  Carcas,  the  seven  chamberlains  that  served  in 
the  presence  of  Ahasuerus  the  king,  » To  bring  Vashti  the  queen 
before  the  king  with  the  crown  royal,  to  show  the  people  and  the 
princes  her  beauty :  for  she  was  fair  to  look  on. 


WHEN  THE  HEART  OF  THE  KING  WAS  MERRY  WITH  WINE]  Hebrew,  kl-tw  lav 
ham-melek  hay-yayin>  'when  good  (was)  the  heart  of  the  king  with  wine.'  The 
Lxx.  reads,  heedeos  genomenos  ho  basUetis,  '  the  king  having  got  into  a  sweet  con- 
dition '  =  a  mellow  humor.  The  V.  amplifies,  cum  rex  esset  hilarior  et  post 
nimiam  potationem  incaluisset  meto,  '  when  the  king  had  become  more  jovial,  and 
after  an  excessive  indulgence  had  become  heated  with  unmixed  (wine).'  The 
T.  reads,  '  when  the  king's  heart  was  gladdened  with  wine,  the  Lord  sent  to  him 
the  angel  of  confusion  to  confound  their  feast.' 


Subsequent  events  make  apparent — I,  how  little  of  good  judgment  is  joined  with 
drinking-jollity ;  2,  how  soon  the  blandness  of  temper  that  seems  associated  with 
the  bottle  turns  to  sourness  when  crossed  by  opposition.  The  free  and  easy  spirits 
that  spring  from  drink  resemble  the  paws  of  the  tiger,  which  conceal  under  a 
smooth  and  velvety  fur  the  talons  of  violence  and  rapine.  Where  Bacchus  rules, 
mirth  may  turn  at  any  moment  into  murderous  strife. 


CHAPTER  II.    VERSE  18. 


Then  the  king  made  a  great  feast  unto  all  his  princes  and  his 
servants,  even  Esther's  feast ;  and  he  made  a  release  to  the  provinces, 
and  gave  gifts,  according  to  the  state  of  the  king. 


ESTHER,    VII.    I,    2.  m 


A  GREAT  FEAST]  Hebrew,  mishteh gahdol,  'a  great  feast.' 

EVEN  ESTHER'S  FEAST]  Hebrew,  eth-mishta,  Estar,  'the  feast  of  Esther* — 
called  Esther's  because  given  in  her  honor,  to  signalize  her  elevation  to  the 
queenly  state  and  dignity. 


CHAPTER  III.    VERSE  15. 

The  posts  went  out,  being  hastened  by  the  king's  commandment, 
and  the  decree  was  given  in  Shushan  the  palace.  And  the  king  and 
Hainan  sat  down  to  drink ;  but  the  city  Shushan  was  perplexed. 


SAT  DOWN  TO  DRINK]  Hebrew,  yahshvu  lishtosh,  '  sat  down  to  drink.' 

The  Lxx.   has  ekuthunizonto.    '  were  drinking  deep '   [from  kot/wn,  a  Spartan 

drinking-cup ;  hence  to  k<jthunizein=  to  drink  on  and  on].     The  V.  has  celebrante 

convivium,  '  keeping  a  feast.' 

We  are  almost  compelled  to  think  that  Ahasuerus  was  drunk  when  he  fell  so 
blindly  into  the  snare  laid  for  him  by  Haman.  Matthew  Henry  remarks,  "  Hainan 
was  afraid  lest  the  king's  conscience  should  smite  him;  to  prevent  which  he 
engrossed  him  to  himself,  and  kept  him  drinking :  this  cursed  method  many  take 
to  drown  their  convictions  and  harden  their  own  and  others'  hearts  in  sin." 


CHAPTER  V.    VERSE  6. 

And  the  king  said  unto  Esther  at  the  banquet  of  wine,  What  is  thy 
petition  ?  and  it  shall  be  granted  thee :  and  what  is  thy  request  ?  even 
to  the  half  of  the  kingdom  it  shall  be  performed. 


AT  THE  BANQUET  OF  WINE]  Hebrew,  blmishta,  hay-yayin,  '  at  the  banquet  of 
the  wine.' 

[Afishtek  occurs  in  verses  4,  5,  12,  and  14,  and  is  in  each  place  rendered  'ban- 
quct '  in  the  A.  V.  ] 

CHAPTER  VII.    VERSE  i. 

So  the  king  and  Haman  came  to  banquet  with  Esther  the 
queen. 

CAME  TO  BANQUET]  Hebrew,  lishtoth,  'to  drink.'  So  the  margin  of  A.  V. 
The  Lxx.  has  sumpiein,  'to  drink  with';  the  V.,  ut  biberent,  'that  they  might 
drink.' 


CHAPTER  VII.    VERSE  2. 


And  the  king  said  again  unto  Esther  on  the  second  day  at  the 
banquet  of  wine,  What  is  thy  petition,  queen  Esther  ?  and  it  shall  be 
granted  thee :  and  what  is  thy  request  ?  and  it  shall  be  performed, 
wen  to  the  half  of  the  kingdom. 


112  ESTHER,    IX.    22. 


AT  THE  BANQUET  OF  WINE]  Hebrew,  bt-mishta,  hay-yayin,  «at  the  drink- 
ing (  =  feast)  of  the  wine.'  The  Lxx.  has  en  to  poto,  'at  the  drinking' ;  the  V., 
postquam  vino  incaluerat,  'after  he  was  heated  with  wine.' 


CHAPTER  VII.    VERSE  7. 

And  the  king  arising  from  the  banquet  of  wine  in  his  wrath  went 
into  the  palace  garden :  and  Haman  stood  up  to  make  request  for  his 
life  to  Esther  the  queen ;  for  he  saw  that  there  was  evil  determined 
against  him  by  the  king. 

FROM  THE  BANQUET  OF  WINE]  Hebrew,  mim-mishta  hay-yayin.  The  Lxx. 
has  apo  tou  sumposiou,  'from  the  banquet';  the  V.,  de  loco  convivii,  'from  the 
place  of  feasting.' 


CHAPTER  IX.    VERSE  22. 

As  the  days  wherein  the  Jews  rested  from  their  enemies,  and  the 
month  which  was  turned  unto  them  from  sorrow  to  joy,  and  from 
mourning  into  a  good  day:  that  they  should  make  them  days  of 
feasting  and  joy,  and  of  sending  portions  one  to  another,  and  gifts  to 
the  poor. 


OF  FEASTING]  Hebrew,  mishteh.  [So  also  in  verses  17,  18,  and  19,  where  it  is 
rendered  '  feasting '  in  A.  V.  ]  If  intoxicating  liquors  were  freely  used,  the  feast 
of  Purim  would  prove  in  its  results  to  many  families  a  time  of  sorrow  rather  than  of 
joy.  The  Jews  both  of  the  East  and  West  have  a  general  reputation  for  sobriety, 
but  that  Purim  is  not  always  soberly  celebrated,  even  in  the  Holy  City,  may  be 
gathered  from  an  anecdote  related  by  the  teacher  of  the  English  school  in  Jerusalem, 
to  the  effect  that  a  girl  who  was  asked  why  she  would  be  absent  on  account  of 
Purim,  as  she  alleged  she  must  be,  replied  with  much  simplicity,  'We  shall  all 
be  drunk.'  It  would  be  a  relief  to  hope  that  the  error  was  purely  grammatical, 
and  that  the  little  Jewish  maiden  was  confounding  the  active  '  to  drink '  with  the 
passive  '  to  be  drunk ' ;  but  we  can  hardly  please  ourselves  with  this  supposition 
when  we  recollect  the  teaching  and  testimony  of  the  ancient  Rabbins  —  "A  man's 
duty  with  regard  to  this  feast  is  that  he  should  eat  meat  .  .  .  and  drink  wine 
until  he  be  drunk,  and  fall  asleep  in  his  drunkenness  "  (Hilkhoth  Megillah,  c.  ii. 
5).  In  fol.  7  the  Talmud  is  even  more  precise  : — "A  man  is  bound  to  get  so 
drunk  with  wine  at  Purim  as  not  to  know  the  difference  between  Cursed  is  Haman 
and  Blessed  is  Mordecai."  A  curious  story  is  appended.  "  Rabba  and  Rabbi 
Zira  made  their  Purim  entertainment  together.  When  Rabba  got  drunk  he 
arose  and  killed  Rabbi  Zira.  On  the  next  day  he  prayed  for  mercy,  and  God 
restored  Zira  to  life.  The  following  year  Rabba  again  proposed  to  Rabbi  Zira 
to  have  their  Purim  entertainment  together ;  but  he  answered,  *  Miracles  don't 
happen  every  day.'"  This  is  only  one  out  of  a  multitude  of  instances  demon- 
strating the  absurdity  of  Christian  commentators  and  critics  appealing  to  the 
*  opinions '  of  the  Rabbins ;  only  in  matters  of  fact  is  their  testimony  of  any 
real  value. 


THE    BOOK   OF   JOB. 


CHAPTER  I.    VERSE  4. 

And  his  sons  went  and  feasted  in  their  houses,  every  one  his  day ; 
and  sent  and  called  for  their  three  sisters  to  eat  and  to  drink  with 
them. 


AND  FEASTED]  Hebrew,  v2-aksu  mistek,  'and  made  a  drinking '=  feast.  The 
Lxx.  has  tpoiousan  poton,  '  they  made  a  drinking ' ;  the  V.,  etfaciebant  convivium, 
'and  they  made  a  feast.' 

AND  TO  DRINK]  Hebrew,  vl-lishtoth,  'and  to  drink.' 


This  'drinking'  or  feast  is  not  explained.  The  proceeding  of  the  patriarch,  as 
described  in  ver.  5,  who,  when  the  days  of  his  sons'  feasting  were  over,  "  rose  up 
early,  and  offered  burnt  offerings  according  to  the  number  of  them  all,  lest  they 
should  have  sinned  in  their  hearts,"  may  suggest,  but  does  not  necessarily  imply, 
that  their  '  wine '  was  of  the  class  described  by  the  Wise  man  as  'a  mocker.'  The 
words,  'thus  did  Job  continually,'  show  that  the  previous  account  relates  to  the 
festivities  which  recurred  on  the  birthday  of  each  son  and  daughter. 


CHAPTER  I.    VERSE  13. 

And  there  was  a  day  when  his  sons  and  his  daughters  were  eating 
and  drinking  wine  in  their  eldest  brother's  house. 


DRINKING  WINE]  Hebrew,  shothim  yayin,  'drinking  wine.'  The  Lxx.  has 
tpinon  oinon,  'they  drank  wine';  the  V.,  bibcrent  vinum,  '(when)  they  might 
drink  wine.' 


CHAPTER  I.    VERSE  18. 

While  he  was  yet  speaking,  there  came  also  another,  and  said,  Thy 
sons  and  thy  daughters  were  eating  and  drinking  wine  in  their  eldest 
brother's  house. 


AND  DRINKING  WINE]  Hebrew,  vc-shothim yayin,  'and  drinking  wine.'    The 
Lxx.  has  pinontTm,  'drinking';  the  V.,  bibenlibus  vinum,  'when  drinking  wine.' 
The  Syriac  omits  all  mention  of  wine  in  verses  13  and  18. 
15 


U4  JOB,  xxiv.  6. 


CHAPTER  XII.     VERSE  25. 

They  grope  in  the  dark  without  light,  and  he  maketh  them  to 
stagger  like  a  drunken  man. 

AND  HE  MAKETH  THEM  TO  STAGGER  LIKE  A  DRUNKEN  MAN]  Hebrew,  vay- 
yatkam  kish-shikkor,  '  and  causes  them  to  stray  like  one  drunk. '  The  Lxx.  has 
planeetheieesan  de  hosper  ho  methuon,  'and  they  wander  as  one  drunk.'  Some 
MSS.  have  planomenous,  'wandering.'  The  V.  reads,  et  errare  eos  faciet  quasi 
f&rios,  'and  he  shall  make  them  to  wander  as  if  drunk.'  So  the  Syriac.  The 
idea  is  of  going  astray  rather  than  of  staggering — the  mental  confusion  which  mis- 
leads, rather  than  the  physical  unsteadiness  produced  by  indulgence  in  strong 
liquor.  For  the  latter  condition  the  Hebrew  is  rahdL 


CHAPTER  XV.    VERSE  33. 

He  shall  shake  off  his  unripe  grape  as  the  vine,  and  shall  cast  off 
his  flower  as  the  olive. 


HE  SHALL  SHAKE  OFF  HIS  UNRIPE  GRAPE  AS  THE  VINE]  Hebrew,  yakhntOS 
kag-gephen  bisro,  'he  shall  shake  off  as  the  vine  his  sour  bunch  (of  grapes)' — from 
baser  or  baser,  a  collective  noun  used  to  describe  'sour  grapes.'  Lxx.,  trugee- 
theiee  de  hos  omphax pro  horas,  '  he  shall  be  gathered  as  an  unripe  grape  before  (its) 
hour.'  V.,  ladetur  quasi  vinea  in  primo  fiore  botrus  e/us,  'he  shall  be  broken 
(or  blasted)  as  a  vine  in  the  first  flower  of  its  grape-cluster.' 


CHAPTER  XXII.    VERSE  7. 

Thou  hast  not  given  water  to  the  weary  to  drink,  and  thou  hast 
with-holden  bread  from  the  hungry. 


To  withhold  water  from  the  thirsty  (Hebrew,  ah-iph  =  languishing),  was  and  is 
regarded  in  the  East  as  an  act  of  monstrous  inhumanity.  It  is  one  of  the  thirty-two 
'  charities  '  of  the  Hindoos  to  have  water  ready  for  the  weary  traveler  to  drink. 
Persons  in  England  who  give  to  the  thirsty  or  weary  workman  beer,  or  other  intoxi- 
cating liquor,  are  unconsciously  doing  evil  instead  of  good:  first,  by  presenting 
that  which  increases  thirst  ;  and  secondly,  by  creating  a  desire  for  stimulants  which 
leads  to  a  waste  of  wages  and  to  much  domestic  suffering.  If  other  drinks  besides 
water  are  offered,  let  them  be  free  from  the  power  of  injuring  the  recipient,  either 
in  body  or  mind. 

CHAPTER  XXIV.    VERSE  6. 

They  reap  every  one  his  corn  in  the  field  :  and  they  gather  the 
vintage  of  the  wicked. 


AND  THEY  GATHER  THE  VINTAGE  OF  THE  WICKED]  Hebrew, 
rahshah  yelaqqashu,  '  and  the  vineyard  of  the  wicked  one  they  glean  '  [or  gather  the 
late  fruits  of].  The  margin  of  the  A.  V.  has  '  the  wicked  gather  the  vintage.'  The 
Lxx.  has  adunatoi  ampelonas  asebun  amislhi  kai  asiti  eirgasanto,  «  the  feeble  cultivate 


JOB,    XXXII.    19.  115 


unpaid  and  unfed,  the  vineyards  of  the  unjust.'  The  V.  reads,  ft  vineani  ejus  quetn 
vi  oppresserint,  vindemiant,  'and  they  gather  the  vintage  of  his  vineyard  whom  by 
force  they  have  oppressed.' 


CHAPTER  XXIV.    VERSE  n. 

Which  make  oil  within  their  walls,  and  tread  their  winepresses,  and 
suffer  thirst. 


AND    TREAD    THEIR    WINEPRESSES,    AND    SUFFER    THIRST]     HebniW,    yikdhl'im. 

dahrkn-vay-yitzmahii,  'and  tread  their  wine-presses  and  thirst.'  The  Lxx.  has 
nothing  resembling  this  verse.  The  V.  rendering  is  intet  acemos  eorum  meridiati 
sunt,  qui  calcatis  torcularibus  sitiunt,  '  among  their  heaps  those  who  thirst  take  a 
noonday  rest,  the  wine-presses  having  been  trodden.'* 


CHAPTER  XXIV.    VERSE  18. 

He  is  swift  as  the  waters ;  their  portion  is  cursed  in  the  earth :  he 
beholdeth  not  the  way  of  the  vineyards. 


HE  BEHOLDETH  NOT  THE  WAY  OF  THE  VINEYARDS]  Hebrew,  lo  yiphneh 
dtrlk  kerahmim,  'he  turns  not  to  [=  looks  not  towards]  the  way  of  the  vine- 
yards.' The  Lxx.  strangely  gives  the  whole  verse  thus: — "Swift  is  (their  path) 
upon  the  face  of  water ;  accursed  shall  be  their  portion  upon  earth,  and  their  fruits 
upon  the  land  (shall  be)  withered  in  their  arm,  for  they  have  robbed  orphans."  t 
The  V.  translates  the  last  clause  nee  ambulet  per  viam  vinearum,  '  nor  shall  he 
walk  along  the  path  of  the  vineyards';  the  T.,  'and  he  shall  not  look  to  the 
footpath  of  the  vineyards.'  The  Syriac  and  Arabic  connect  the  last  two  clauses  in 
this  form, — 'accursed  will  be  their  portion  in  the  earth  in  the  way  of  the  vine- 
yards.' Assuming  the  integrity  of  the  Hebrew  text,  the  meaning  will  be,  either 
that  the  rapacious  will  shun  the  publicity  of  the  vineyard  path,  or  (more  likely) 
disdain  the  honest  labor  of  those  who  go  to  and  from  the  vineyard  as  the  sphere 
of  their  daily  toil. 

CHAPTER  XXXII.    VERSE  19. 

Behold,  my  belly  is  as  wine  which  hath  no  vent;  it  is  ready  to 
burst  like  new  bottles. 


The  Hebrew  reads,  hinna  i>itni  k^-yayin  lo yip-pahthaakh  ;  kZ-ovoth  khadahshim 
yibbahqaa,  'behold,  my  belly    like  wine  has  no  vent;  like  new  bottles  it  is  rent.' 

•Prof.  Renan  translates,— 

"  Us  expriment  1'huile  dans  les  celliers  de  leur  spoliateur, 

En  foulant  le  pressoir,  ils  out  soif." 
t  Prof.  Renan  translates, — 

"  11s  sont  comme  un  corps  leper  sur  la  surface  de  1'eau, 
Leur  heritage  est  maudit  sur  la  terre  ; 
Ils  ne  prennent  jamais  le  chemin  des  vignes  ;" 

adding  this  note, — "  That  is  to  say,  it  always  brings  unhappiness  to  the  life  of  populations  that  art 
passing  from  the  condition  of  Bedouin  plunder  to  the  state  of  agricultural  and  sedentary  tribes." 


u6  JOB,  xxxii.  19. 


The  Lxx.  has  hee  de  gasteer  mou  husper  askos  gleukous  zeon  [Codex  A,  genwri] 
dedemenos  ;  hee  hosper phuseeteer  chalkcos  errheegos  [Codex  A,  chalkeos  dedemenos 
kai  katerrheegas~\,  "but  my  belly  (is)  glowing  [Codex  A,  loaded]  as  a  fastened-up 
skin-bottle  of  sweet  wine;  as  the  bellows  of  the  brazier  when  it  has  burst  [Codex 
A,  as  the  bellows  of  the  brazier  when  it  has  been  fastened  up  has  burst]."  Sym- 
machus's  version  of  the  last  clause  is  preserved — hus  oinos  neos  adiapnettstos,  '  as 
new  wine  without  ventilation.'  The  V.  gives  en  venter  metis  quasi  nntsttim  absque 
spiraculo  quod  lagunculas  novas  disnitnpit,  'behold,  my  belly  is  as  new  wine 
without  a  vent,  which  bursts  asunder  new  vessels.'  The  T.  has  'behold,  my 
belly  is  as  new  wine  \_khamar  khadath]  which  has  not  a  vent,  and  it  is  burst  [as] 
new  vessels.' 


The  Hebrew  yayin,  here  used  for  grape-juice  while  passing  into  fermentation,  is 
explained  by  the  Lxx.  as  gleukos,  by  Symmachus  as  oinos  neos,  by  the  Targum  as 
khamar  khadath,  and  by  the  V.  as  mustum.  The  passage  illustrates  the  explosive 
power  of  this  juice  when  set  fermenting.*  This  potency  is  due  to  the  carbonic 
acid  gas  generated  by  the  act  of  fermentation,  which  will  burst  the  strongest  vessels 
(whether  skin,  or  wood  iron-bound)  in  which  it  happens  to  be  foolishly  confined. 
The  analogy  drawn  is  between  agitation  of  mind  and  the  fermentation  of  yayin  ; 
unless  '  a  vent '  is  allowed,  the  safety  of  the  body  in  the  one  case  and  of  the  bottle 
in  the  other  is  endangered.  '  He  was  bursting  to  speak,'  is  a  phrase  not  un- 
common to  our  vernacular.  This  text  is  often  most  erroneously  compared  with 
Matt.  ix.  17.  Elihu  refers  to  wine  that  had  been  put,  after  it  had  been  partially 
fermented,  into  new  bottles  made  air-tight,  through  carelessness  or  from  ignorance 
of  the  state  of  the  wine ;  whereas  Christ  refers  contrastively  to  wine  put  into  new 
bottles  before  fermentation,  in  order  to  prevent  the  wine  from  fermenting  and  the 
bottle  from  being  burst.  The  traditional  interpretation  makes  the  Saviour  con- 
tradict Elihu  by  affirming  that  wine  could  ferment  in  new  bottles,  closed  up, 
without  endangering  the  bottles  !  [See  Note  on  Matt.  ix.  17.] 

*  There  is  no  commendation  expressed,  but  the  contrary.  It  is  an  abnormal-state  compared  with 
an  abnormal-process. 


THE    BOOK    OF    PSALMS. 


PSALM  IV.    VERSE  7. 

Thou  hast  put  gladness  in  my  heart,  more  than  in  the  time  that 
their  corn  and  their  wine  increased. 


The  Hebrew  stands,  nahthatah  simkhah  b^-libi  madth  d^gahnam  v^-tirosham 
rahbtt,  "them  has  put  gladness  (or  cheer)  in  my  heart  from  [or,  more  than  when] 
their  corn  and  their  vine-fruit  abounded."  The  Lxx.  has  edijkas  cuphrosuneen.  eis 
teen  kardian  ;  apo  karpon  sitou  kai  oinon  kai  elaiou  autun  eplcethuntheesan,  "thou 
hast  put  gladness  into  the  heart ;  by  the  fruit  of  their  corn  and  wine  and  oil  they 
have  been  satisfied."  So  Aquila,  Symmachus,  and  Theodotion.  The  V.,  which 
in  the  Book  of  Psalms  follows  the  old  Italic  version,  reads,  dedisti  latitiam  in  corde 
meo  ;  a  fmctu  fntnienti,  vini,  ft  olei  sui  multiplicati  sitnf,  "thou  has  given  glad- 
ness into  my  heart;  by  the  fruit  of  their  corn,  wine,  and  oil  they  have  been  multi- 
plied." The  Lxx.  and  V.  agree  in  adding  'oil'  to  the  list  of  earthly  blessings 
which  cheer  the  heart  of  man,  and  in  separating  the  verse  into  two  distinct  clauses, 
Origen  puts  a  circle  round  '  oil '  in  his  Hexapla  to  indicate  that  it  was  not  extant 
in  the  Hebrew  MSS.  of  his  day.  The  compound  particle  madth  (mtn,  *  from/  and 
ath,  'with')  is  somewhat  ambiguous,  but  the  fact  that  all  the  Greek  versions  and 
the  Vulgate  have  'by  the  fruit  of,'  makes  it  likely  that  their  MSS.  may  have  read 
ma-abbai  P3^£)  instead  of  ma-ath  (H^O)'  Tne  words  as  written  in  the 
Hebrew  characters  bear,  as  will  be  seen,  a  close  resemblance.  In  the  Song  of 
Solomon,  vi.  u,  ^^^  is  translated  in  the  A.  V.  'the  fruit  of,'  though  Gesenius 
suggests  'greenness  of.'  It  is,  however,  conjectured  (Migne's  Cursus Patrologitz) 
that  apo  Jkairou,  '  from  the  time  of,'  became  changed  by  the  transcribers  in  mistake 
into  apo  karpon  t  '  from  the  fruit  of.'  St  Jerome  has  '  in  the  time  their  corn  and  their 
wine  were  multiplied.'  St  Augustine  has  a  tempore,  'from  the  time.'  The  sense 
afforded  by  the  A.  V.  is  in  harmony  with  the  spirit  of  the  context,  which  seeks  to 
enforce  the  supreme  excellency  of  the  Divine  favor.  The  increase  of  corn  and  vine- 
fruit  is  a  subject  of  lawful  congratulation  with  all  men ;  but  while  the  ungodly  derive 
their  chief  enjoyment  from  these  fruits  of  the  earth,  mellowed  and  multiplied  by 
the  light  of  the  sun,  a  richer  treasure  of  felicity  is  the  portion  of  the  man,  however 
hose  heart  is  the  recipient  of  the  light  of  God's  countenance. 


PSALM  X.    VERSES  9,  10. 

9  He  lieth  in  wait  secretly  as  a  lion  in  his  den :  he  lieth  in  wait  to 
catch  the  poor :  he  doth  catch  the  poor,  when  he  draweth  him  into 


Il8  PSALMS,   XVI.    4,    5. 



his  net.     10  He  croucheth,  and  humbleth  himself,  that  the  poor  may 
fall  by  his  strong  ones. 


Language  could  scarcely  be  conceived  more  graphically  descriptive  of  the  course 
pursued  by  those  who  carry  on  the  traffic  in  intoxicating  liquors,  regardless  of  the 
miseries  produced.  They  may  be  acquitted  of  any  malicious  intention  to  murder 
and  rob ;  but  the  knowledge  of  what  is  produced  by  their  daily  business,  and  the 
artifices  (including  venal  testimonies  and  advertisements)  employed  to  extend  it  by 
drawing  the  poor  and  thoughtless  into  its  meshes,  must  leave  them  without  excuse, 
according  to  any  standard  of  moral  responsibility  that  can  be  applied  to  human 
conduct.  Very  grievous  is  it  that  a  sense  of  this  responsibility  should  be  deadened 
through  the  license  granted  by  the  law  to  deal  '  in  the  strong  ones ' ;  and  the  Chris- 
tian patriot  is  bound  to  free  himself  from  all  complicity  with  such  legislation,  by 
means  of  earnest  protests  against  it,  and  by  no  less  earnest  efforts  to  confer  power 
upon  the  people  to  protect  themselves  against  this  system  of  wholesale  destruction. 
All  men  who  take  upon  themselves  the  Christian  name  should  see  that  their  daily 
practice  and  business  will  not  bring  them  under  Job's  description — '  Those  that 
rebel  against  the  light '  (xxiv.  13). 


PSALM  XVI.    VERSE  4. 

Their  sorrows  shall  be  multiplied  that  hasten  after  another  god : 
their  drink  offerings  of  blood  will  I  not  offer,  nor  take  up  their  names 
into  my  lips. 

THEIR  DRINK  OFFERINGS  OF  BLOOD  WILL  I  NOT  OFFER]  Hebrew,  bal  assik 
niskaihem  niid-dahnt,  *  I  will  not  pour  out  their  libations  (outpourings)  from 
blood.'  The  Lxx.  has  mee  stinagoga  fas  sunagogas  autun  ex  kaitnaton,  'I  will 
by  no  means  assemble  their  assemblies  of  blood  (///.  bloods).'  The  V.  gives  pre- 
cisely the  same  sense,  non  congregabo  conventicula  eorutn  de  sanguinibus.  The 
Syriac  is  identical  with  the  A.  V.  The  T.  represents  God  as  the  speaker — '  I  will 
not  receive  with  satisfaction  their  libations,  nor  their  offering  of  blood.' 


One  of  the  forms  of  that  cruelty  which  filled  '  the  dark  places  of  the  earth '  con- 
sisted in  pouring  out  the  blood  of  human  victims  to  the  gods  who  were  adored ; 
and  such  libations  were  sometimes  converted  into  vows  in  times  of  personal  or 
public  exigency.  Similar  customs  characterize  modern  paganism.  Dupuis  men- 
tions, in  his  'Journey  in  Ashantee,'  that  he  saw  the  king  gather  the  blood  of  a 
human  victim  into  a  vessel,  drink  one  half,  and  offer  the  other  to  his  idol. 


PSALM  XVI.    VERSE  5. 

The  LORD  is  the  portion  of  mine  inheritance  and  of  my  cup :  thou 
maintainest  my  lot. 

AND  OF  MY  CUP]  Hebrew,  v%-kosiy  '  and  my  cup.'     [See  Note  on  Gen.  xl.  II.  J 


PSALMS,    LVIII.    4.  119 


PSALM  XXIII.     VERSE  5. 

Thou  preparest  a  table  before  me  in  the  presence  of  mine  enemies : 
thou  anointest  my  head  with  oil ;  my  cup  runneth  over. 


MY  CUP  RUNNETH  OVER]  Hebrew,  kosi  r&vahyah,  'my  cup  has  fulness-of- 
drink.'  Revahyah  is  from  rahvah.  [See  Note  below  on  Psa.  xxxvi.  8.  ]  The  Lxx. 
has  to poteerion  sou  methuskon  hus  kratiston,  'thy  cup  satisfies  as  the  best  (wine).' 
Methusko  cannot  here  mean  '  to  intoxicate.'  The  V.  reads,  et  calix  meus  inebrians 
quam  praclarus  est,  '  and  my  inebriating  cup,  how  excellent  it  is '!  St  Jerome 
gives  ft  calix  meus  inebrians.  Sed  et  benignitas,  'and  my  cup  (is)  inebriating. 
But  also  kindness. '  Here  the  first  two  words  of  ver.  6 — ak  tov,  *  truly  good,' — in 
A.  V.  '  surely  goodness  ' — are  joined  to  ver.  5.  This  likewise  seems  to  have 
been  Origen's  arrangement  of  the  Hebrew.  Symmachus  has  '  and  thy  good  cup 
fills  me  full  with  everything,' — methuskon  me  diolou.  Aquilaand  Theodotion  have 
4  my  cup  fills  (me)  full,'  poteerion  mou  methuskon. 


PSALM  XXXVI.    VERSE  8. 

They  shall  be  abundantly  satisfied  with  the  fatness  of  thy  house; 
and  thou  shalt  make  them  drink  of  the  river  of  thy  pleasures. 


THEY  SHALL  BE  ABUNDANTLY  SATISFIED]  Hebrew,  yirveyunt  'they  shall  be 
satiated.'  The  margin  of  A.  V.  has  'watered.'  Rah-vah,  'to  drink  largely,  to  be 
satisfied  with  drink,'  corresponds  with  sah-va,  as  applied  to  food.  Here  it  is  used 
of  fatness,  '  which  is  drunk  and  sucked  in,  rather  than  eaten '  (Gesenius).  The 
Chaldee  uses  the  cognate  word  to  describe  any  kind  of  repletion  from  wine  « to  the 
Hebrew  shakar.  The  Lxx.  has  methustheesontai  apo  pioteetos  tou  oikou  sou,  '  they 
shall  be  satiated  with  the  fatness  of  thy  house.'  Here  methito  is  clearly  used,  not 
in  the  sense  of  '  to  intoxicate,'  but  '  to  fully  satisfy. 


PSALM  XLVI.    VERSE  3. 

TJwugh  the  waters  thereof  roar  and  be  troubled,  though  the  moun- 
tains shake  with  the  swelling  thereof.     Selah. 


BE  TROUBLED]  Hebrew,  ylkhmlru,  'foam' — from  khamar,  'to  foam'  or 
'  boil  up ' ;  hence  kh$m$r  designates  the  juice  of  the  grape,  either  when  foaming 
under  the  treader's  feet  (Deut.  xxxii.  14),  or  when  bubbling  up  in  a  state  of 
fermentation  (Psa.  Ixxv.  8).  The  same  word,  we  may  observe,  is  applied  to  the 
foam  of  the  sea,  and  to  boiling  bitumen,  etc.,  and  has  no  exclusive  connection  with 
the  foam  of  the  fermenting- vat,  as  Dr  Laurie  and  others  absurdly  argue. 


PSALM  LVIII.    VERSE  4. 

Their  poison  is  like  the  poison  of  a  serpent :  they  are  like  the  deaf 
adder  that  stoppeth  her  ear.* 

•  Wine  is  also  compared  in  like  manner,  Prov.  xxiii.  32.  See  Prel.  Diss. 


I2O  PSALMS,    LXV.    IO. 


THEIR  POISON  is  LIKE  THE  POISON  OF  A  SERPENT]  Hebrew,  khamath  lahmo 
kidmuth  khamath  nahkash,  'the  poison  (that  is)  to  them  (is)  after  the  likeness 
of  the  poison  of  a  serpent.'  The  Lxx.  reads,  thumos  autois  kata  teen  homoiosin 
ton  opheos,  '  their  rage  (  =  venom)  is  after  the  likeness  of  (the  poison  of)  the  serpent.' 
The  V.  has  furor  illis  secundiim  similitudinem  serpentis,  '  their  fury  is  according 
to  the  likeness  of  (the  fury  of )  a  serpent.'  [See  Notes  on  Deut.  xxxii.  33,  Psa. 
cxl.  3,  and  Hos.  vii.  5.  ] 


PSALM  LX.    VERSE  3. 

Thou  hast  shewed  thy  people  hard  things:  thou  hast  made  us  to 
drink  the  wine  of  astonishment. 


THOU  HAST  MADE  US  TO  DRINK  THE  WINE  OF  ASTONISHMENT]  Hebrew, 
hishqithahnu  yayin  taralah,  'thou  hast  made  us  drink  the  wine  of  reeling,'  or 
trembling  =  that  causes  reeling  or  trembling.  Taralah  is  from  rahal^  'to  reel 
or  tremble.'  The  Lxx.  has  epotisas  heemas  oinon  katanuxeos,  4  thou  hast  made  us 
drink  wine  of  astonishment.'  Aquila  has  oinon  karuseosy  'wine  of  stupefaction  '; 
Symmachus,  oinon  salou,  '  wine  of  agitation.'  The  V.  reads,  potasti  nos  vino  com- 
punctionis,  '  thou  hast  made  us  drink  from  the  wine  of  suffering ' ;  St  Jerome, 
vino  consopiente,  'from  stupefying  wine.'  The  Ethiopic  has  'wine  of  stupor.' 
The  Syriac  has  'feculent  wine';  the  Arabic,  'turbid  wine.'  The  T.  gives  'the 
wine  of  malediction.' 


By  a  striking  metaphor  the  '  trembling '  caused  by  intoxicating  yayin  is  viewed  as 
a  property  of  the  wine  itself;  and  when  the  Almighty  is  described  as  administering 
such  wine,  we  are  referred  to  the  terrible  visitations  which  He  brings  upon  men,  or 
suffers  to  befall  them.  [For  similar  figurative  language  see  Notes  on  Psa.  Ixxv.  8; 
Isa.  li.  17,  22;  Jer.  xxv.  15;  xlix.  12;  li.  7;  Lam.  iv.  21 ;  Ezek.  xxiii.  31 — 34; 
Hab.  ii.  16;  Zech.  xii.  2;  Rev.  xvii.  24.]  On  this  text  Calvin  observes  of  rahal, 
"They  were  drunk  with  the  wine  of  drowsiness  or  giddiness.  Not  even  the 
Hebrew  interpreters  agree  about  the  word.  For  many  translate  it  venom  or 
poison.  But  it  is  easy  to  gather  that  the  prophet  speaks  specially  of  a  poisoned 
potion  that  bereaves  men's  minds  of  sense  and  understanding;  for  his  purpose  was 
to  set  before  their  eyes  the  curse  of  God  that  had  reigned." 


PSALM  LXV.    VERSE  10. 

Thou  waterest  the  ridges  thereof  abundantly :  thou  settlest  the 
furrows  thereof:  thou  makest  it  soft  with  showers :  thou  blessest  the 
springing  thereof. 

THOU  WATEREST  THE  RIDGES  THEREOF  ABUNDANTLY]  Hebrew,  teiamiyah 
rawa,  'its  furrows  thou  givest  to  drink  deeply, '  =  plentifully  dost  irrigate. 
Rawa  is  in  the  Piel  conjugation,  from  rahvah.  The  Lxx.  reads,  tons  anlakas 
autees  methuson,  '  saturate  her  furrows ' ;  the  V.,  rivos  ejus  inebria  '  to  fill  up  her 
channels.' 


PSALMS,    LXXI.    4.  121 


PSALM  LXVI.    VERSE  12. 

Thou  hast  caused  men  to  ride  over  our  heads;  we  went  through 
fire  and  through  water:  but  thou  broughtest  us  out  into  a  wealthy 
place. 

INTO  A  WEALTHY  PLACE]  Hebrew,  larvahiah  (from  rahvah),  'to  a  well-watered 
place  '  =  to  a  place  of  great  plenty.  The  Lxx.  has  eis  anupsuc/uen,  '  into  [a  place 
of]  refreshment ' ;  the  V.,  in  refrigerium,  '  to  a  cool  place  '  =  a  place  of  consolation. 


PSALM  LXIX.    VERSE  12. 

They  that  sit  in  the  gate  speak  against  me ;  and  I  was  the  song  of 
the  drunkards. 


I  WAS  THE  SONG  OF  THE  DRUNKARDS]  Hebrew,  u-nlginoth  shothai  shakar, 
'  and  songs  the  drinkers  of  shakar  '=  songs  are  made  about  me  by  the  drinkers  of 
shakar.  The  Lxx.  reads,  kai  eis  enie  epsnllon  oi pinontes  tou  oinott,  '  and  they  sang 
about  me  who  were  drinking  wine ' ;  Aquila,  « and  the  songs  of  those  drinking 
strong  drink' — methiisma ;  Symmachus,  'and  those  drinking  strong  drink 
(nuthitsma)  sang  of  me.'  The  V.  has  et  in  me psallebant  qui  bibebantvinum,  '  and 
those  who  drank  wine  sang  about  me';  St  Jerome,  'and  those  drinking  wine 
were  singing.' 

The  Lxx.  regards  shakar  here  as  equivalent  to  yayin.  The  T.  paraphrases 
thus  : — "  And  I  shall  be  the  song  of  those  who  go  to  drink  strong  drink  (niaivath) 
in  the  public-house  (Wvaith  qarqasvari)" — so  that  shakar  is  here  rendered,  not  by 
khamar  attiq,  'old  wine,'  as  in  every  place  except  one,  but  by  marvath,  as  in  Lev. 
x.  8.  See  Note  there. 


The  Psalmist  intimates  that  he  was  the  subject  of  satirical  and  ribald  songs  by 
the  votaries  of  shakar.  It  was  no  new  thing,  even  in  his  day,  for  those  who  imbibed 
freely  the  spirit  of  wine,  to  revile  those  who  were  filled  with  the  'spirit  divine.' 


PSALM  LXIX.    VERSE  21. 

They  gave  me  also  gall  for  my  meat ;  and  in  my  thirst  they  gave 
me  vinegar  to  drink. 

THEY  GAVE  ME  ALSO  GALL  FOR  MY  MEAT]  Hebrew,  vay-yitu  vl-baruthi  rosh, 
'and  they  gave  (as)  my  food,  gall.'  The  Lxx.  reads  choleen,  'gall.'  So  Symma- 
chus. The  V.  hasy^/.  Rosh  did  not  designate  poison  in  general,  but  some  special 
bitter  product. 

AND  IN  MY  THIRST  THEY  GAVE  ME  VINEGAR  TO  DRINK]  Hebrew,  vl-lizmai 
yashquni  khometz*  '  and  to  me  thirsting,  they-gave-to-drink  fermented  liquor '  = 
vinegar,  the  result  of  the  acetous  fermentation.  The  Lxx.  has  oxos,  '  vinegar ' ; 
the  V.,  accto,  'with  vinegar.' 


PSALM  LXXI.    VERSE  4. 

Deliver  me,  O  my  God,  out  of  the  hand  of  the  wicked :  out  of  the 
hand  of  the  unrighteous  and  cruel  man. 
16 


122  PSALMS,    LXXV.    8. 


AND  CRUEL  MAN]  Hebrew,  v&-k/wmatz,  'and  soured  (one) '=  the  man  whose 
disposition  resembles  vinegar.  The  Lxx.  has  adikountos,  'of  the  unjust  one.'  So 
the  V.,  iniqiti.  It  may,  however,  carry  the  sense  of  '  corrupt,'  as  the  idea  of 
ferment  did  with  Paul  (i  Cor.  v.  6 — 8).  So  Greenfield. 


PSALM  LXXIII.    VERSE  21. 
Thus  my  heart  was  grieved,  and  I  was  pricked  in  my  reins. 


THUS  MY  HEART  WAS  GRIEVED]  Hebrew,  ki  yithkhahmm&tz  tt-va/ivi,  '  for 
fermented  was  my  heart,'  /.  e.  it  lost  its  sweetness,  as  if  under  the  action  of  a 
ferment,  and  became  embittered  =  the  phrase  of  Isaiah,  'The  sweet-drink  shall 
become  bitter.' 

The  Lxx.  has  strangely  eeuphranthee,  'has  rejoiced';  but  the  Aldine  and  Com- 
plut.  editions  read  exekauthee,  '  inflamed ' ;  Symmachus,  sunestelleto,  '  was  drawn 
together  ';  the  V.,  quia  inflammatum  est  cor  meum,  'wherefore  my  heart  was  in- 
flamed.' St  Jerome  has  contractumy  'drawn  together.' 


PSALM  LXXV.    VERSE  8. 

For  in  the  hand  of  the  LORD  there  is  a  cup,  and  the  wine  is  red ;  it 
is  full  of  mixture ;  and  he  poureth  out  of  the  same :  but  the  dregs 
thereof,  all  the  wicked  of  the  earth  shall  wring  them  out,  and  drink 
them. 


A  CUP]  Hebrew,  kos,  '  a  vessel '  =  a  goblet.     The  T.  has  '  a  cup  of  malediction. ' 

AND  THE  WINE  is  RED]  Hebrew,  vtyayin  khamar,  'and  the  wine  foams,'  from 
the  presence  of  some  fermenting  agent  and  potent  drugs.  The  Lxx.  reads,  oinou 
akratou,  'of  wine  unmixed.'  Symmachus  has  kai  oinos  akratos,  'and  the  wine 
is  unmixed ' ;  St  Jerome,  vino  meraco,  the  V.  vim'  meri,  '  of  neat  wine ' ;  and  the 
T.,  khamar  ashin,  'strong  wine.'  The  fermented  wine  which  was  drunk  undi- 
luted with  water  was  called  by  the  Greeks  akratos,  by  the  Romans  merum,  and  to 
drink  such  wine  was  deemed  the  act  of  drunkards  only.  What  would  those  pagans 
have  said  of  Christians  who  drink  brandied  wines — unmixed  wine  mingled  with 
fiery  spirit  ? 

IT  is  FULL  OF  MIXTURE]  Hebrew,  mala  meslk,  'full  of  mixture.'  Mesek  comes 
from  mahsak,  to  mix  or  mingle.  The  noun  occurs  in  this  place  only ;  the  verb  is 
applied  to  a  pleasant  compound  in  Prov.  ix.  2,  5,  and  to  an  injurious  preparation 
in  Isa.  v.  22.  The  analogous  verb  mezeg  is  used  in  Cant.  vii.  3.  The  Lxx. 
reads  pleeres  kerasmatos,  and  the  V.  plenus  misto,  '  full  of  mixture  ' ;  Symmachus 
has  pleeron  ekchutheis,  'full,  poured  out.'  The  wine  is  unmixed,  yet  full  of 
mixture ;  unmixed  in  the  sense  of  undiluted,  full  of  mixture  because  combined  with 
drugs.  The  characteristic  of  nearly  all  the  various  forms  of  intoxicating  liquor 
now  retailed,  is  that  they  are  both  diluted  and  adulterated,  with  the  sole  object 
of  increasing  the  profits  of  the  vender,  whatever  may  happen  to  the  buyer  and 
consumer.  Large  quantities  of  potent  drugs,  for  which  there  is  no  other  human 
use,  are  annually  imported  into  Britain  and  America. 

AND  HE  POURETH  OUT  OF  THE  SAME]  Hebrew,  vay-yaggar  mizzeh,  'and  he 
poureth  out  from  this.'  The  Lxx.  reads,  kai  eklinen  ek  toutou  (is  toutoy  'and 
he  turns  (it)  from  this  to  this  '=  turns  it  from  side  to  side,  that  the  mingling  may 


PSALMS,    LXXVIII.    47,    65.  123 

be  more  complete.  Symmachus  has  oste  elkein  ap'autoti,  'so  as  to  take  from  it ' ; 
the  V.,  ft  inciinavit  tx  hoc  in  hoc,  '  and  he  has  inclined  (it)  from  this  to  this  ' ;  St 
Jerome,  ct  propinabit  exeot  'and  he  will  give  to  drink  from  it.'  The  Hebrew' 
implies  that  the  mixed  wine  is  poured  out  into  the  cups,  giving  a  portion  to  each 
godless  people  and  person. 

HUT  nn-;  DRKCS  THKRKOF]  Hebrew,  ak  shemariha,  'surely  the  dregs  of  it.' 
Ak,  abbreviated  from  akan,  is  clearly  not  used  here  as  an  adverb  of  limitation,  but 
of  confirmation,  as  t\\  ice  in  Psa.  Iviii.  12,  where  it  is  rendered  in  A.  V.  'verily/ 
— "  Verily  there  is  a  reward  of  the  righteous  ;  verily  there  is  a  God  that  judgeth  in 
the  earth."  Shcmariha,  '  its  dregs,'  here  signifies  the  thicker  (hence  sedimentary) 
part  of  the  mixture,  which  had  not  been  perfectly  combined  with  the  rest.  Not 
only  was  the  fluid  portion  of  the  inesek  to  be  poured  out  for  the  profane  to  drink, 
but  the  still  more  stupefying  part  of  it  reserved  at  the  bottom  of  the  cup  should  be 
served  out  to  them.  The  Lxx.  reads,  pleen  hotrugias  autou,  '  even  the  dregs  of  it ' ; 
the  V.,  vemmtamenfiex  ejits,  'even  thus  its  feculence.' 

ALL  THE  WICKED  OF  THE  EARTH  SHALL  WRING  THEM  OUT,  AND  DRINK 
THEM]  Hebrew,  yimtzu  yisktu  kol  rishai  aretz,  'all  the  wicked  of  the  earth  shall 
suck  out  (yinitzn)  drink  up  (j'is/itu).'  The  Lxx.  has  ouk  txekenothee  piontai 
pantees  oi  hamartoloi  tees  gets,  '  have  not  been  wholly  poured  out ;  all  the  sinners  of 
the  earth  shall  drink  (them).'  So  also  the  V.,  non  fst  exinanita,  bibent  omnet 
peccatores  term,  '  is  not  emptied  out;  all  sinners  of  the  earth  shall  drink  (it).'  St 
Jerome  has  '  nevertheless,  all  the  impious  of  the  earth,  drinking,  will  drain  up  its 
dre^s.' 


The  retributive  vengeance  of  the  Supreme  Judge  is  depicted  under  the  image  of 
a  cup  which  He  holds  in  His  hand,  the  wine  whereof  foams  with  the  fermenting 
mixtures  with  which  it  is  filled ;  from  this  cup  He  pours  out  to  all  the  guilty  their 
just  proportion,  and  assuredly  the  wicked  of  the  earth  shall  receive  it,  till  the  last 
contents  of  the  cup  have  been  drained  and  sucked  up.  This  terrible  and  impressive 
representation  is  surely  calculated  to  inspire  not  only  a  fear  of  all  sin,  but  of 
all  fermenting  and  inflaming  mixtures  which  so  vividly  symbolize  the  consequences 
of  unpardoned  guilt. 

PSALM  LXXVIII.    VERSE  47. 

He  destroyed  their  vines  with  hail,  and  their  sycamore  trees  with 
frost. 


HE  DESTROYED  THEIR  VINES  WITH  HAIL]  Hebrew,  yakarog  bab-baratl 
gaphnam,  '  he  killed  with  hail  their  vines,'  i.  f.  not  every  identical  tree,  but  trees 
throughout  the  land. 

This  statement  is  evidence,  not  only  that  vines  existed  in  Egypt  in  the  time  of 
Moses,  but  that  the  plague  of  hail  extended  'throughout  all  the  land  of  Egypt* 
(Exod.  ix.  25)  as  far  as  the  vineyard  districts.  If  gapknam  be  taken'  in  its  general 
sense  of  'their  trees  with  twigs,'  the  Psalmist's  words  coincide  with  those  of  the 
historian,  that  the  storm  of  hail  'brake  every  tree  of  the  field.' 


PSALM  LXXVIII.    VERSE  65. 

Then  the  LORD  awaked  as  one  out  of  sleep,  and  like  a  mighty  man 
that  shouteth  by  reason  of  wine. 


124  PSALMS,    LXXX.-   8 — 1 6. 

LIKE  A  MIGHTY  MAN  THAT  SHOUTETH  BY  REASON  OF  WINE]  Hebrew,  k&. 
gibor  methronan  miy-yayin,  '  as  a  mighty  one  recovering  himself  from  wine.'  The 
Lxx.  and  Aquila  have  Ads  dunatos  kekraipaleekos  ex  oinou,  '  as  a  mighty  man 
who  has  been  debauched  (or  overcome)  by  wine.'  Symmachus  gives  hus  dunatos 
dialulon  ex  oinou,  'as  a  mighty  man  speaking  out  from  wine.'  The  V.  has  tanquam 
potens  crapulatus  a  vino,  'as  a  mighty  (one)  surfeited  by  wine.'  The  A.  V. 
derives  methronan  from  ra/inan,  f  to  utter  a  tremulous  sound '  =*=  '  to  shout '  or 
'to  wail.'  Gesenius,  who  derives  it  from  run,  'to  conquer,  to  overcome,'  agrees 
with  the  Lxx.  and  V.  The  Syriac  gives  'as  a  man  whom  his  wine  sends  forth.' 
But  since  methronan  is  in  the  Hithpael  conjugation,  frequently  used  as  reflective  of 
Piel,  and,  similarly  to  the  Middle  Voice  in  Greek,  to  describe  the  action  of  a  person 
upon  himself,  the  passage  may  be  translated,  'like  a  mighty  one  (=hero)  over- 
coming (or  delivering)  himself  from  wine.'  The  Ethiopic  reads,  'as  a  mighty  one 
who  has  cast  aside  wine.'  The  T.  is  emphatic, — d'miWpeqath  min  k/iamar,  '  as  a 
man  having  recovered  himself  from  wine.'  The  allusion  to  'sleep'  in  the  first 
clause  is  strongly  confirmatory  of  this  reading. 


By  a  bold  and  powerful  figure,  the  God  of  Israel  is  conceived  as  having  been 
insensible  to  the  murderous  triumph  of  His  foes.  Like  a  hero  who  has  fallen 
asleep  from  the  effects  of  wine — sunk  into  the  profoundest  of  all  slumber, — but  who, 
having  awoke,  shakes  himself  free  from  the  influences  of  his  wine,  and  is  ready  to 
reassert  his  natural  prowess ;  so  He,  the  Almighty,  casting  aside  His  apparent 
indifference,  has  smitten  his  enemies  with  resistless  majesty.  The  A.  V.  brings 
God  before  us  as  acting  like  a  hero  when  under  the  maddening  power  of  wine ;  but 
the  interpretation  now  proposed  restricts  the  likeness  to  the  period  when  the  hero, 
becoming  disengaged  from  his  vinous  thraldom,  goes  forth  'conquering,  and  to 
conquer.' 

PSALM  LXXX.    VERSES  8— 16. 

s  Thou  hast  brought  a  vine  out  of  Egypt :  thou  hast  cast  out  the 
heathen,  and  planted  it.  9  Thou  preparedst  room  before  it,  and 
didst  cause  it  to  take  deep  root,  and  it  filled  the  land.  10  The  hills 
were  covered  with  the  shadow  of  it,  and  the  boughs  thereof  were  like 
the  goodly  cedars,  n  She  sent  out  her  boughs  unto  the  sea,  and 
her  branches  unto  the  river.  12  Why  hast  thou  then  broken  down 
her  hedges,  so  that  all  they  which  pass  by  the  way  do  pluck  her  ? 
13  The  boar  out  of  the  wood  doth  waste  it,  and  the  wild  beast  of 
the  field  doth  devour  it.  14  Return,  we  beseech  thee,  O  God  of 
hosts :  look  down  from  heaven,  and  behold,  and  visit  this  vine ; 
is  And  the  vineyard  which  thy  right  hand  hath  planted,  and  the 
branch  that  thou  madest  strong  for  thyself.  16  //  is  burned  with  fire, 
it  is  cut  down :  they  perish  at  the  rebuke  of  thy  countenance. 


V.  8.  THOU  HAST  BROUGHT  A  VINE  OUT  OF  EGYPT]  Hebrew,  gephen  mini- 
Mitzraim  tasstah,  'a  vine  out  of  Mizraim  (Egypt)  thou  broughtest.' 

This  sustained  personification  of  Israel  as  a  vine  has  been  greatly  admired  on  ac- 
count of  its  elegance  and  poetical  beauty.  Doubtless,  the  image  of  a  vine  was  chosen 
by  the  Psalmist  chiefly  on  account  of  its  appropriateness  to  the  ideas  he  desired  to 
express ;  but  the  felicitousness  of  the  figure  is  enhanced  from  the  evidence  supplied 
by  scriptural  references  and  monumental  pictures,  showing  that  the  vine  was  very 


PSALMS,    CIV.    14,    IS-  12$ 


elaborately  and  scientifically  cultivated  in  Egypt.  To  affirm  that  'it  filled  the 
land '  (ver.  9),  and  that  '  the  hills  were  covered  with  the  shadow  of  it'  (ver.  10), 
was  an  allusion  to  the  ancient  custom  of  planting  the  vine  on  hill-sides,  and 
carrying  it  by  festoons,  stretching  from  tree  to  tree,  almost  to  incredible  distances. 
In  the  language  of  Greek  poetry,  "  the  vine  was  'the  mistress  of  trees,'  because 
supporting  herself  on  them  as  on  the  shoulders  of  domestics." 

V.  ii.   HER  BOUGHS — HER  BRANCHES]  Hebrew,  qetziriha — yonqothiha,   'he» 
bpughs — her  suckers.' 

V.  14.  THIS  VINE]  Hebrew,  gephen  zoth,  'this  vine.' 
V.  15.  AND  THE  VINEYARD]  Hebrew,  vl-kannah,  'and  the  plant.' 
AND  THE  BRANCH]  Hebrew,  vt-al-ban,  'and  upon  the  son,'  poetically  used  fo» 
'offshoot.'     The  Lxx.  has  'upon  the  son  of  man.' 


PSALM  XCIV.    VERSE  20. 

Shall   the   throne   of   iniquity   have   fellowship   witji   thee,   which 
frameth  mischief  by  a  law  ? 


Albert  Barnes,  in  his  discourse  on  this  text,  observes:  "A  'throne  of  iniquity* 
is  a  government  founded  on  iniquity,  or  that  sustains  iniquity:  such  a  throne 
frames  mischief  by  a  law,  when  it  protects  and  patronizes  that  which  is  evil,  or 
when  those  who  practice  evil  may  plead  that  what  they  do  is  legal,  and  may  take 
refuge  under  the  laws  of  the  land.  Such  a  government  can  have  no  fellowship 
with  God.  His  throne  is  a  throne  of  righteousness :  he  makes  no  law  to  protect 
or  regulate  evil.  His  laws,  in  relation  to  all  that  is  wrong,  only  prohibit  and 
condemn"  If  the  licensed  liquor-traffic  be  judged  by  its  fearful  fruits,  the  laws 
which  create  and  sanction  it  are  palpably  condemned  by  this  passage.  No  Christian 
or  Jewish  citizen  should  have  part  in  voting  into  being,  laws  which  are  the  most 
prolific  fountain  of  mischief,  sin,  and  misrule,  that  the  world  has  ever  known. 


PSALM  CIV.    VERSES  14,  15. 

i4  He  causeth  the  grass  to  grow  for  the  cattle,  and  herb  for  the 
service  of  man:  that  he  may  bring  forth  food  out  of  the  earth; 
is  And  wine  that  maketh  glad  the  heart  of  man,  and  oil  to  make  his 
face  to  shine,  and  bread  which  strengthened  man's  heart. 


A  more  literal  translation  of  the  fourteenth  verse  would  be,  "Causing  grass  to 
grow  for  the  cattle,  and  grain  for  the  cultivation  of  man,  (so  as)  to  bring  forth 
bread  (  =food)  from  the  earth." 

V.  15.  AND  WINE  THAT  MAKETH  GLAD  THE  HEART  OF  MAN]  Hebrew, 
vf-yayin  y^-sammakh  te-vav  enosh,  'even  wine  (that)  cheers  the  heart  of  man.' 
The  Lxx.  reads,  kai  oinos  enphrainei  kardian  anthrof>ottt  '  and  wine  delights  the 
heart  of  man ' ;  the  V.,  ft  vinum  l&tificet  cor  hominis,  'and  wine  may  cheer  the 
heart  of  man.'  St  Jerome  has  l<ttificatt  '  cheers.' 

AND  OIL  TO  MAKE  HIS  FACE  TO  SHINE]  The  Hebrew  is  Wiatzhil  penim  min- 
skemfn,  'to  cause  the  face  to  shine  from  oil.'  A  question  arises  here, — Does  the 
Psalmist  (as  construed  in  the  A.  V.)  refer  to  oil  as  the  agent  making  the  face  to 
thine?  The  arguments  in  favor  of  an  affirmative  are  derived  from  (i)  the 
probability  that  in  enumerating  the  produce  of  the  earth,  a  reference  would  be  made 


126  PSALMS,    CV.    33. 

to  shemen  (oil)  as  well  as  to  lekhem  (bread)  and  yayin  ;  (2)  the  authority  of  the 
Lxx.,  which  reads  'delights  the  heart  of  man',  tou  hilanmai  prosopon  en  elaid, 
'making  the  face  to  be  cheerful  with  oil ' ;  also  the  V.,  ut  exhilaret  faciem  in  olco, 
'that  he  may  brighten  his  face  with  oil.'  On  behalf  of  the  negative  it  may  be 
urged  (i)  that  the  construction  would  have  been  different  had  the  Psalmist  wished 
to  refer  to  oil  as  the  agent,  for  he  would  have  written,  '  and  oil  makes  the  face  to 
shine ' ;  (2)  that  the  grammatical  concord  of  the  original  does  not  admit  of  the 
rendering  given  by  the  Lxx.,  the  V.,  and  the  A.  V.  On  this  point  even  the 
non-Hebrew  scholar  can  form  an  intelligent  judgment.  "And  wine  to  make 
cheerful  the  heart  of  man,  and  to  brighten  (his)  face  from  oil,"  is  an  arrangement 
of  words  quite  inconsistent  with  the  opinion  that  it  is  the  oil  which  brightens  the 
face.  But  a  very  excellent  sense  is  certainly  afforded  by  taking  the  particle  min 
(rendered  '  from  ')  to  signify  '  more  than  ' :  "  And  wine  to  make  cheerful  the  heart 
of  man,  and  to  brighten  his  face  more  than  oil  (does)."  (3)  The  Eastern  versions 
resemble  the  Hebrew  too  closely  in  the  peculiarity  of  their  propositions  to  make 
them  conclusive  witnesses  in  a  case  of  this  kind ;  though  the  Syriac  sustains  the 
rendering  suggested.  On  the  whole  the  weight  of  translation  is  with  the  A.  V., 
but  the  weight  of  internal  evidence  with  the  proposed  rendering. 

AND  BREAD  WHICH  STRENGTHENETH  MAN'S  HEART]  Hebrew,  vl-kkkem 
te-vai'  enosh  yisad,  'and  bread  (food)  to  the  heart  of  man  gives  support.'  The 
Lxx.  reads,  kai  artos  kardian  anthropou  steerizei,  '  and  bread  makes  firm  the  heart 
of  man';  the  V.,  et  panis  cor  hominis  confirms  t,  'and  bread  may  strengthen  the 
heart  of  man.' 


The  Psalmist  in  this  Song  of  Thanksgiving  passes  in  review  the  provision 
made  by  the  bountiful  Creator  for  the  wants  of  His  creatures ;  and  in  the  course  of 
this  review  he  refers  to  the  grass  springing  up  for  the  cattle,  and  to  all  the  grain- 
bearing  plants  which  offer  themselves  to  the  culture  of  man  (and  through  that 
culture)  for  his  daily  food.  From  the  same  source  also  comes  'wine,'  that  juice  of 
the  grape  which  cheers  the  heart  and  makes  the  face  to  shine  more  than  when 
anointed  with  oil;  and  as  this  delights  by  its  pleasantness,  so  food  builds  up  the 
body  and  enables  man  to  labor  for  himself  and  others.  Yayin  may  here  stand 
for  tiros h  (vine-fruit),  to  which  a  similar  quality  is  ascribed  (Judg.  ix.  13,  and 
Psa.  iv.  7),  being,  with  corn,  the  chief  of  foods  :  but  if  it  be  held  that  a  designed 
contrast  is  presented  between  food  as  solid  sustenance  and  wine  as  drink,  it  by  no 
means  follows  that  the  Psalmist  referred  to  a  power  of  giving  pleasure  by  alcoholic 
narcotism  of  the  nerves.  The  ideas  really  contrasted  are  sustenance  and  sweetness  ; 
for  it  is  well  known  that  the  love  of  sweet  drinks  is  a  passion  among  Orientals. 
One  thing  is  certain, — that  the  wine  which  is  drunk  as  God  has  formed  it  in  nature 
must  be  the  kind  on  which  this  blessing  rests ;  and  if  men  find  more  delight  in 
wine  or  other  fluids  that  have  acquired  an  intoxicating  character,  they  cannot 
plead  for  their  use  either  a  Divine  creation  or  commendation.  The  Psalmist, 
beyond  all  controversy,  regarded  the  wine  to  which  he  alluded  as  a  creature  of 
God,  the  natural,  uncorrupted  product  of  his  power,  and  to  such  wine  the  eulogy 
pronounced  upon  it  in  this  verse  must  be  absolutely  restricted.  [See  Note  on 
Gen.  i.  29.] 

PSALM  CV.    VERSE  33. 

He  smote  their  vines  also  and  their  fig  trees ;  and  brake  the  trees 
of  their  coasts. 


PSALMS,    CX.    7.  127 


HE  SMOTE  THEIR  VINES  ALSO]   Hebrew,   vay-yak  gaphnam,    'and  he  struck 
their  vines.' 


PSALM  CVII.    VERSE  27. 

They  reel  to  and  fro,  and  stagger  like  a  drunken  man,  and  are  at 
their  wit's  end. 


THEY  REEL  TO  AND  FRO]  Hebrew,  yakhogu,  '  they  are  giddy.'  Khagag  signi- 
f.es  '  to  move  in  a  circle,'  hence  to  feel  giddy  or  confused.  Every  one  knows  the 
children's  custom  of  running  round — reeling — and  the  giddiness  resulting.  The 
Lxx.  has  etarachtheesan,  'they  were  dismayed' ;  the  V.,  turbati  suntt  'they  were 
confounded.'  The  Syriac  and  Targum  give  the  idea  of  trembling. 

AND  STAGGER]  Hebrew,  v&yanuhu,  'and  move  to  and  fro.'  The  Lxx.  has 
tsalentheesan,  '  they  stagger ' ;  the  V.,  moti  stint,  '  they  moved  about.' 

LIKE  A  DRUNKEN  MAN]  Hebrew,  kash-shikkor,  'as  a  deep  drinker.'  The  Lxx. 
reads,  ho;  ho  methnon,  'as  he  who  drinks  deeply' ;  the  V.,  sicut  ebrius,  'as  one 
drunk.'  So  the  other  versions.  The  T.  has  '  the  deep  drinker  of  wine  '  (ravyah 
dakhamar). 

AND  ARE  AT  THEIR  WIT'S  END]  Hebrew,  vZ-kahl  khakmatkam  tithbalah,  'and 
all  their  wisdom  (or  intelligence)  is  swallowed  up.'  The  Lxx.  has  kai  pasa  hee 
sophia  ciutvn  katepothff,  'and  all  their  wisdom  is  drunk  down.'*  The  V.  reads, 
tt  omnis  sapiftttia  eontm  devorata  fst,  'and  all  their  wisdom  was  devoured.'  The 
metaphor  contained  in  'tethbalah,  'swallowed-up,'  is  an  obvious  extension  of  the 
comparison  between  the  state  to  which  drinkers  of  intoxicating  shakar  as  well  as 
imperilled  mariners  are  reduced.  Not  only  does  such  drink  make  those  who 
indulge  in  it  giddy  and  roll  about,  but  it  swallows  up  the  wisdom  of  the  user. 
Can  it  be  a  mark  of  wisdom  to  imbibe  any  quantity  of  an  article  so  voracious  and 
dangerous?  (Solomon  takes  up  the  same  figure,  Prov.  xxiii.  33.) 


PSALM  CVII.    VERSE  37. 

And  sow  the  fields,  and  plant  vineyards,  which  may  yield  fcuits  of 
increase. 


AND  PLANT  VINEYARDS]  Hebrew,  vay-yithu  kerahmim^  'and  plant  vineyards. 
So  the  Lxx.  and  V.  read,  'have  planted  vineyards.' 


PSALM  CX.    VERSE  7. 

He  shall  drink  of  the  brook  in  the  way  :  therefore  shall  he  lift  up 
the  head. 

HE  SHALL  DRINK  OF  THE  BROOK  IN  THE  WAY]  Hebrew,  min-nakhal  bad-derck 
'  from  the  brook  in  the  way  he  shall  drink.' 


This  being  a  Messianic  psalm,  the  allusion  to  '  drinking  of  the  brook '  is  alle- 
gorical ;  though  it  is  no  doubt  true  that  the  Saviour  often  refreshed  Himself  in  His 
journeys  of  mercy  by  drinking  of  the  wayside  stream  not  yet  dried  up  by  the 
summer's  heat.  Some  commentators  conceive  that  the  'waters  of  affliction* 

•  Compare  this  phrase  and  idea  with  the  same  in  i  Pet.  v.  8. 


128  PSALMS,    CXL.    3. 


are  here  referred  to,  but  the  concluding  clause,  'therefore  shall  he  lift  up  the 
head,'  seems  to  point  to  the  refreshing  result  of  the  draught  received.  The  image 
is  drawn  from  the  act  of  a  pursuing  leader,  who,  exhausted  and  with  drooping 
head,  drinks  of  a  neighboring  brook,  and  by  drinking  'lifts  up  his  head,'  /.  t» 
feels  as  if  he  had  acquired  new  energy  and  life.  In  Eastern  lands  the  full  meaning 
of  living  waters  is  well  understood. 

"  Traverse  the  desert  and  then  you  can  tell 
What  treasures  exist  in  the  cold,  deep  well  ; 
Sink  in  despair  on  the  red,  parched  earth, 
And  then  you  can  reckon  what  water's  worth." 


PSALM  CXXVIII.    VERSE  3. 

Thy  wife  shall  be  as  a  fruitful  vine  by  the  sides  of  thine  house :  thy 
children  like  olive  plants  round  about  thy  table. 


A  FRUITFUL  VINE]  Hebrew,  te-gephen.  poriah,  'and  a  vine  bearing-fruit'; 
the  Lxx.  hos  ampelos  eutheenousa,  'as  a  fruitful  vine.'  So  the  V.,  sicut  vitis 
abundans. 


PSALM  CXL.    VERSE  3. 

They  have  sharpened  their  tongues  like  a  serpent :  adders'  poison 
is  under  their  lips.  Selah. 

THEY  HAVE  SHARPENED  THEIR  TONGUES  LIKE  A  SERPENT]  Hebrew,  shannu 
K-shonam  ketno  nakhash,  '  they  have  sharpened  (  =  made  ready  for  striking)  their 
tongues  like  as  a  serpent.'  Some  think  the  metaphor  is  drawn  from  resemblance 
of  motion  between  a  serpent  darting  out  his  tongue  and  the  action  of  a  person 
sharpening  an  instrument. 

ADDERS'  POISON  is  UNDER  THEIR  LIPS]  Hebrew,  khamath  ak-skav  takhath 
sephathaimo,  '  the  heat  (  =  inflammatory  poison)  of  an  asp  is  under  their  lips.' 
The  Lxx.  translates  khamath  by  ios,  '  dart  '=  poison ;  the  V.  byvtnenum,  '  venom,' 
poison.  [See  Note  on  Psa.  Iviii.  4.] 


Obs.  This  is  the  word  thrice  applied  to  wine  in  the  Bible,  while  in  Prov.  xxiii. 
32,  the  above  comparison — stinging  like  a  serpent's  fang — is  also  employed.  Can 
such  language  be  rationally  understood  of  a  good  thing  ? 


THE    BOOK   OF   PROVERBS. 


CHAPTER  III.    VERSES  9,  10. 

9  Honor  the  LORD  with  thy  substance,  and  with  the  nrstfruits  of 
all  thine  increase :  10  So  shall  thy  barns  be  filled  with  plenty,  and 
thy  presses  shall  burst  out  with  new  wine. 


V.  10.  AND  THY  PRESSES  SHALL  BURST  OUT  WITH  NEW  WINE]  Hebrew,  vl- 
tirosh  yeqavikah  yiphrotzu,  'and  (as  to)  vine-fruit  thy  wine-presses  shall  break 
down.'  The  Lxx.  has  oino  de  at  leenoi  sou  ekbluzosin,  '  and  (so  that)  with  wine 
thy  presses  may  burst  forth ' ;  one  MS.  has  huper  ekbluzdsin,  '  overflow ' ;  the  V., 
ft  vino  torcitlaria  tua  redundabunt,  '  and  with  wine  thy  presses  shall  abound. '  This 
is  one  of  the  rare  passages  which  (in  the  versions)  can  be  cited  as  lending  some 
apparent  countenance  to  the  common  notion  of  tirosh  as  the  liquid  (and  not  the 
solid)  fruit  of  the  vine.  The  English  translators  as  usual  give  '  new  wine '  as  the 
meaning  of  the  word,  which  would  make  it  correspond  to  the  Greek  gleukos  and  the 
Latin  mustum  ;  but  even  supposing  that  yiphrotzu  is  rightly  rendered  by  '  shall 
burst  out  with,'  it  is  clear  that  a  liquid  sense  is  not  thereby  assigned  to  tirosh.  A 
bag  may  figuratively  be  said  to  '  burst  out  with '  money,  and  a  warehouse  with  dry 
goods.  When,  however,  we  examine  the  verb  phahratz  we  see  that  it  gives  no 
support  to  the  notion  of  tirosh  as  a  fluid.  The  radical  signification  of  phahratz  is 
to  'break'  or  'break  down,'  and  this  sense  well  agrees  with  the  context,  "Thy 
barns  shall  be  filled  with  plenty,  and  thy  wine-presses  shall  break  down  with  vine- 
fruit."  If  the  secondary  sense  of  '  increase'  be  preferred,  there  will  be  the  same 
compatibility  of  the  phrase  with  tirosh  as  a  solid  :  '  And  with  tirosh  thy  wine-presses 
shall  increase  (or  abound).'  This  rendering  is  selected  by  the  V.  and  Syriac. 
Gesenius  justly  objects  to  the  translation  'shall  burst  with,'  on  the  ground  that 
"neither  can  the  vat  of  a  wine-press,  nor  yet  the  wine-press  itself,  burst  with 
plenty  of  new  wine;  that,  a  cask  or  wine-skin  alone  can."  He  therefore  suggests 
'overflow  with,'  phraseology  quite  consistent  with  the  solid  nature  of  tirosh,  since- 
nothing  is  more  common  than  the  use  of  such  figures  of  speech  as  '  an  overflowing 
assembly,'  'the  streets  overflowed  with  people,'  etc.  The  connection  of  tirosh 
with  the  wine-press  has  no  doubt  favored  its  conception  as  a  liquid,  but  this 
error  arises  from  inattention.  The  writer  is  not  speaking  of  what  is  done  in  the 
wine-press,  but  of  the  fruit  collected  in  it,  just  as  in  the  first  clause  of  the  verse  he 
does  not  refer  to  threshing  the  corn,  but  to  its  being  stored  in  the  barn.  The  whole 
passage  may  be  thus  expounded  : — '  Let  the  Lord  be  honored  with  thy  sub- 
stance by  a  dedication  to  Him  of  the  firstfruits  of  thy  increase,  and  in  return  He 
17 


130  PROVERBS,   VI.    2/,    28. 

— — 

will  so  reward  thy  industry  that  thy  barns  shall  be  crammed  with  the  produce  of 
thy  fields,  and  thy  wine-presses  shall  teem  (as  if  ready  to  break  down)  with  the 
produce  of  thy  vines.' 



CHAPTER  IV.    VERSE  17. 

For  they  eat  the  bread  of  wickedness,   and  drink  the  wine   of 
violence. 


AND  DRINK  THE  WINE  OF  VIOLENCE]  Hebrew,  vl-yayn  khamahsint  yishtu, 
'and  the  wine  of  violences  they  drink.'  The  Lxx.  has  oino  de  paronomo 
methuskontai,  'and  with  lawless  wine  they  are  drunken.'  Aquila  and  Symmachus 
have  'they  drink  the  wine  of  unjust  persons  '  (pinon  adikion).  The  V.  reads,  et 
vinum  iniquitatis  bibunt,  'and  the  wine  of  iniquity  they  drink.' 


As  *the  bread  of  wickedness '  signifies  the  bread  obtained  by  wicked  conduct, 
so  this  '  wine  of  violence '  is  the  wine  violently  stolen,  or  purchased  by  money 
wrested  from  its  lawful  possessors. 


CHAPTER  V.    VERSE  15. 

Drink  waters  out  of  thine  own  cistern,  and  running  waters  out  of 
thine  own  well. 


THINE  OWN  CISTERN]  Hebrew,  mib-borekah,  'from  thy  pit  (or  cistern).' 
AND  RUNNING  WATERS  OUT  OF  THINE  OWN  WELL]  Hebrew,  ve-nozlim  mittok 
bedrekah,  '  and  streams  from  the  midst  of  thy  well. ' 


Pure  domestic  pleasures  are  beautifully  and  attractively  described  in  this  verse. 
The  sensualist  may  seek  forbidden  waters  and  inflaming  drinks,  strange  and  illicit 
loves,  but  the  man  who  desires  the  truest  satisfactions  will  find  them  under  his  own 
roof,  with  the  wife  of  his  choice,  whose  affection  and  attentions  are  to  be  not  only 
like  waters  of  a  cistern,  but  like  waters  flowing  up,  ever  fresh,  from  a  perennial 
spring. 


CHAPTER  V.    VERSE  19. 

Let  her  be  as  the  loving  hind  and  pleasant  roe;   let  her  breasts 
satisfy  thee  at  all  times ;  and  be  thou  ravished  always  with  her  love. 


SATISFY  THEE]  Hebrew,  yerawukak,  'will  satiate  thee' — from  ravah,  'to 
drink  to  the  full,'  and  several  times  in  A.  V.  'to  be  drunk.'  The  cognate  Chaldee 
term  is  used  in  the  Targums  as  equivalent  to  shah-kar.  Aquila  has  titthoi  autees 
methuskelosan  se,  'her  breasts  may  satisfy  thee,'  not  intoxicate.  The  V.  has  nbera 
tjus  inebrient  te,  'let  her  breasts  inebriate  thee.' 


CHAPTER  VI.    VERSES  27,  28. 

27  Can   a   man   take   fire  in   his  bosom,  and  his   clothes  not   be 
burned  ?    28  Can  one  go  upon  hot  coals,  and  his  feet  not  be  burned  ? 


PROVERBS,    IX.    I,    2,    5.  131 

These  proverbs  are  capable  of  a  broader  application  than  the  one  they  receive 
from  the  Wise  man.  All  objects  adapted  to  excite  evil  in  thought  and  action  should 
be  avoided  so  far  as  possible,  and  to  tamper  with  them  is  a  violation  of  moral  pru- 
dence. Presumption  slays  its  millions  of  souls,  and  in  the  almost  insane  self- 
confidence  with  which  men  consume  intoxicating  drinks,  with  the  lamentable 
consequences  everywhere  and  every  day  around  them,  we  have  a  warning  response 
to  the  inquiries  of  Solomon.  With  '  fire-waters  '  that  are  ever  burning,  not  the 
clothes  only,  but  the  very  lives  and  hopes  of  multitudes,  it  must  surely  be  best  to 
have  nothing  to  do. 


CHAPTER  VII.    VERSE  18. 

Come,  let  us  take  our  fill  of  love  until  the  morning :  let  us  solace 
ourselves  with  loves. 


LET  us  TAKE  OUR  FILL  OF  LOVE]  Hebrew,  nirveh  dodim,  '  we  shall  be  filled 
{satiated)  with  loves';  from  rava/i,  'to  drink  largely,  or  to  repletion.'  Aquila, 
Symmachus  and  Theodotion,  all  read  methusthvmcn,  '  let  us  be  filled  (or  satiated)' ; 
the  V.,  inebriemur,  Met  us  be  inebriated.' 


CHAPTER  IX.    VERSES  i,  2,  5. 

i  Wisdom  hath  builded  her  house,  she  hath  hewn  out  her  seven 
pillars:  2  She  hath  killed  her  beasts;  she  hath  mingled  her  wine; 
she  hath  also  furnished  her  table.  .  .  .  5  Come,  eat  of  my  bread, 
and  drink  of  the  wine  which  I  have  mingled. 


V.  2.  SHE  HATH  MINGLED  HER  WINE]  Hebrew,  mahskah  yaynah,  'she  has 
mixed  her  wine.'  The  Lxx.  gives  ekerasen  eis  krateera  ton  heautees  oinon,  'she 
has  mixed  her  wine  in  a  mixing-bowl' ;  the  V.,  miscuit  vinum,  'she  has  mixed 
wine.' 

V.  5.  AND  DRINK  OF  THE  WINE  WHICH  I  HAVE  MINGLED]  Hebrew,  ushthu  bl» 
yayin  mahsahkti,  '  drink  from  the  wine  (that)  I  have  mixed.'  The  Lxx.  reads,  kai 
piete  oinon  hon  ekerasa  humin,  '  and  drink  wine  that  I  have  mixed  for  you ' ;  the 
V.,  et  bibite  vinum  quod  miscui  vobis,  'and  drink  ye  the  wine  which  I  have  mixed 
for  you.' 


The  mixed  wine  prepared  by  Wisdom  for  her  friends  must,  it  is  clear,  be 
regarded  as  essentially  different  from  the  mixed  wine  prepared  by  God  for  His 
enemies  (Psa.  Ixxv.  8);  hence,  without  caution  and  discrimination  in  dealing 
with  the  imagery  of  Scripture,  violence  will  be  done  to  every  principle  of 
common  sense  and  just  interpretation.  This  passage  may  be  accepted  as  ade- 
quate proof  that  in  the  times  of  the  writer  the  art  of  mixing  wine  with  aromatic 
spices  was  known  and  frequently  practised,  the  object  being  not  to  fire  the  blood 
with  spirituous  excitement,  but  to  gratify  the  taste  with  delicate  flavors  that  might 
'cheer  yet  not  inebriate.' 


132  PROVERBS,   XI,    25,    26. 

CHAPTER  X.     VERSE  26. 

As  vinegar  to  the  teeth,  and  as  smoke  to  the  eyes,  so  is  the  slug- 
gard to  them  that  send  him. 


As  VINEGAR  TO  THE  TEETH]  Hebrew,  ka-khomelz  lash-shinnaim,  ' as  fermented 
drink  to  the  teeth.'  Vinegar,  formed  by  the  acetous  fermentation,  causes,  when 
full  and  strong,  pain  to  the  teeth,  and  by  softening  the  alkali  of  the  enamel  tends 
to  unfit  them  for  their  masticating  function ;  hence  it  forms,  with  the  action  of 
smoke  on  the  eyes,  a  suitable  illustration  of  the  sluggish  messenger,  whose  delay 
vexes  the  sender,  and  hinders  him  in  his  duty.  The  Lxx.  has  hosper  omphax 
odousi  blaberon,  'as  a  sour  grape  is  hurtful  to  the  teeth  ' ;  the  V.,  sicut  acetum 
dentibus,  '  as  vinegar  to  the  teeth.' 


CHAPTER  XI.    VERSE  25. 

The  liberal  soul  shall  be  made  fat :  and  he  that  watereth  shall  be 
watered  also  himself. 


AND     HE    THAT    WATERETH    SHALL    BE     WATERED    ALSO    HIMSELF]     Hebrew, 

u-marveh  gam-hu  yoreh,  '  and  he  that  gives  to  drink-freely  (or  waters),  even  he 
shall-be-supplied-freely-with-drink  (or  watered).'  The  force  of  ravah  is  here 
clearly  brought  out.  Symmachus  has  '  he  who  is  drenched  (methusos)  will  also 
himself  be  drenched ' ;  the  V.,  et  qui  inebriat  ipse  quoque  inebriabitur,  '  and  he  who 
inebriates  will  also  himself  be  inebriated  (amply  supplied).'  The  Lxx.  reads,  'but 
a  man  who  is  wrathful  is  not  becoming. ' 


CHAPTER  XL     VERSE  26. 


He  that  withholdeth  corn,  the  people  shall  curse  him :  but  bless- 
ing shall  be  upon  the  head  of  him  that  selleth  it. 


In  the  light  of  this  text  what  blessing  can  be  imagined  to  rest  upon  the  waste  of 
fifty  million  bushels  of  grain  every  year  in  the  United  Kingdom  to  supply  its 
inhabitants  with  intoxicating  liquors  ?  This  is  the  worst  possible  form  of  with- 
holding corn,  for  it  is  a  direct  and  absolute  loss  to  the  community ;  it  greatly 
raises  the  market  price  of  grain,  and  it  results,  not  in  a  mere  waste  of  the  corn 
withheld,  but  in  the  production  of  beverages  that  fill  the  land  with  want  and  woe, 
vice  and  crime,  disease  and  death.  The  simple  truth  is,  that  destruction  by  fire  of 
the  same  quantity  of  grain  would  be  a  comparative  blessing.* 

*The  public  journals  of  Great  Britain  occasionally  render  testimony  to  the  truth  of  what  is 
alleged  above.  The  Times  newspaper,  in  a  leading  article  in  the  December  of  1853,  when  refer- 
ring to  a  speech  delivered  by  the  King  of  Sweden,  remarked,  "  It  is  a  peculiarity  of  spirit- 
drinking,  that  money  spent  upon  it  is,  at  the  best,  thrown  away,  and  in  general  far  worse  than 
thrown  away.  It  neither  supplies  the  natural  wants  of  man  nor  offers  an  adequate  substitute 
for  them.  Indeed,  it  is  far  too  favorable  a  view  of  the  subject  to  treat  the  money  spent  on  it  as 
if  it  were  cast  into  the  sea.  A  great  portion  of  the  harvest  of  Sweden  and  of  many  other  coun- 
tries is  applied  to  a  purpose  compared  with  which  it  would  have  been  better  that  the  corn  had 
never  grown,  or  that  it  had  mildewed  if  the  ear.  No  way  so  rapid  to  increase  the 
wealth  of  nations  and  the  morality  of  society  could  be  devised  as  the  utter  annihilation  of  the 
•manufacture  of  ardent  spirits,  constituting  as  they  do  an  infinite  waste  and  an  unmixed  evil. 
The  man  who  shall  invent  a  really  efficient  antidote  to  this  system  of  voluntary  and  daily  poisoning, 
will  deserve  a  high  place  among  the  benefactors  of  his  species."  Such  an  antidote  does  not  need 
'  inventing ' ;  personally,  it  is  found  in  abstinence  ;  socially,  in  forbidding  men  to  traffic  in  and  get 
j'ain  from  such  a  pernicious  merchandise. 


PROVERBS,    XX.    I.  133 


CHAPTER  XX.    VERSE  i. 

Wine  is  a  mocker,  strong  drink  is  raging:  and  whosoever  is  de- 
ceived thereby  is  not  wise. 

WINE  is  A  MOCKER]  Hebrew,  latz  hay-yayin,  '  a  mocker  (is)  the  wine ' ;  the 
Lxx.,  akolaston  oinos,  '  an  incorrigible  (=  a  profligate,  intemperate)  thing  (is)  wine.' 
One  MS.  reads,  apaideusia  oinos,  '  an  undisciplinable  thing  is  wine  ' ;  Aquila  and 
Theodotion,  chleuastees  oinos,  'a  derider  (is)  wine';  Symmachus,  loimos  oinos,  'a 
pestilent  thing  (is)  wine.'  The  V.  has  luxuriosa  res  vinum  est,  'an  immoderate 
(or  wanton)  thing  is  wine  ' ;  the  T.,  'a  mocking  thing  is  wine.'  The  Hebrew  latz 
is  the  participle  of  lutz,  'to  mock'  or  'deride,'  and  is  frequently  applied  (as  in 
Prov.  ix.  7,  8;  xiii.  I  ;  xiv.  6;  xv.  12;  xix.  25)  to  men  who  scorn  or  contemn 
that  which  is  good.  Here  it  denotes  their  character.  As  applied  to  the  wine  that 
intoxicates  (it  applies  to  no  other)  this  word  symbolizes  the  effect  of  such  wine 
upon  the  drinker,  either  in  inclining  him  to  mock  at  serious  things,  or  in  the 
mockery  it  may  (by  a  figure)  be  said  to  make  of  the  good  resolutions  he  forms  be- 
fore partaking  of  it. 

STRONG  DRINK  is  RAGING]  Hebrew,  homeh  shakar,  'raging  (is)  shakar*  The 
Lxx.  gives  kai  hubristikon  methee,  'and  full  of  violence  (is)  strong  drink.'  The 
V.  has  et  tumultuosa  ebrietas,  'and  turbulent  (is)  inebriety.'  The  T.  reads,  'and 
sikrah  fills  to  the  full  (or  inebriates)  ' — ravythah.  The  T.  here  alters  the  fonn  of 
the  Hebrew  shakar  without  translating  it  as  elsewhere  by  khamar attiq,  'old  wine,' 
or  mirvai,  'strong-drink.'  It  is  also  noticeable  that  the  V.  for  the  first  time 
renders  shakar  by  ebrietas.  [On  SHAKAR  see  Prel.  Dis.]  Homeh,  rendered 
'  raging,'  comes  from  hahmah,  '  to  hum  ' ;  hence  to  make  loud  sounds  and  noises, 
as  of  water,  a  riotous  people,  etc.  The  statement  that  '  strong  drink  is  raging ' 
teaches  that  it  causes  disturbance  internally  to  those  who  drink  it — this  is,  to  the 
letter,  physically  true, — and,  through  them,  externally  to  their  families  and  society 
at  large.  Nor  are  vocal  signs  of  this  disturbing  agency  often  absent. 

AND  WHOSOEVER  is  DECEIVED  THEREBY  is  NOT  WISE]  Hebrew,  vt-kahl  shogeh 
bo  lo yekhkam,  'and  whosoever  wanders  (or  goes  astray)  through  it,  is  not  wise.' 
The  Lxx.  has  pas  de  aphron  toioutois  sumpleketai,  *  and  every  fool  is  entangled 
with  them.'  Codex  A  introduces  before  these  words  the  following  :—#as  de  ho 
summenomenos  ouk  estai  sophos,  '  and  every  one  who  has  become  connected  (with 
them)  shall  not  be  wise,'  etc.  Another  MS.  has  'but  every  one  seduced 
(lumeinomenos)  by  it  will  not  be  wise.'  The  V.  has  quicumque  his  delectatur 
non  frit  sapiens,  'whosoever  with  these  is  delighted  shall  not  be  wise.'  The  T. 
has  '  he  who  wanders  through  them  shall  not  be  wise. ' 


Obs.  I.  No  teaching  could  be  more  definite  than  that  conveyed  in  this  pas- 
sage on  the  inherent  properties  of  intoxicating  drinks.  Wine  'mocks,'  strong 
drink  '  rages ' ;  and  as  these  terms  include  all  fermented  liquors,  it  will  not  be 
contended  that  ardent  spirits  are  entitled  to  a  milder  description  or  to  warmer 
praise. 

2.  Possessed  of  such  qualities,  the  effects  arising  from  the  common  use  of  such 
drinks  might  be  predicated  with  certainty.  Even  in  a  community  entirely  well 
educated,  wise,  and  pious,  causes  of  mischief  so  powerful  would  make  themselves 
felt,  if  admitted  and  trusted;  but  circulating  as  they  ever  have  among  the  masses  of 
mankind,  who  are  governed  by  appetite  rather  than  by  intelligence,  their  influence 
has  been  terribly  (though  not  to  the  moralist  unexpectedly)  severe. 


134  PROVERBS,    XXI.    I/. 

3.  There  is  nothing  to  warrant  the  conjecture  that  the  ordinary  and  habitual 
use  of  these  articles  can,  under  any  circumstances,  be  attended  with  less  danger 
and  damage  than  heretofore.     They  sustain  a  fixed  relation  to  the  nervous  system, 
of  man,  and  it  would  require  a  constant  miracle  to  neutralize  or  avert  the  effects 
natural  to  that  relation. 

4.  The   first  principle   of  all  moral   philosophy  can,    therefore,   prescribe  no 
remedy  for  the  evil  effects  except  the  exclusion  of  the  evil  agents.     To  retain  the 
causes  and  endeavor  to  counteract  their  tendencies  and  consequences  is  a  policy 
that  could  only  be  justified  were  they  either  indispensable  or  inexcludable ;  but 
being  neither  one  nor  the  other,  voluntarily  to  add  to  all  other  labor  the  work  of 
counteracting  their  effects,  is  to  do  violence  to  common  sense  as  much  as  if  one 
were  to  fill  a  sieve  with  water,  and  is  at  the  same  time  to  forego  an  immense  amount 
of  service  for  God  and  man  that  might  be  usefully  performed. 

5.  Modern  teetotalism  is  nothing  more  than  the   formal  expression,   practical 
embodiment,  and  organized  propagation  of  the  truths  contained  in  this  portion  of 
the  Divine  Word.     Each  true  Christian  should  on  this  account  rejoice  in  every 
token  that  the  wisdom  of  the  Book  is  becoming  translated  into  the  wisdom  of  the 
Life;  nor  is  it  wonderful  that  this  lesson  of  wisdom,  whenever  duly  digested, 
should  prepare  the  mind  for  recognizing  that  'a  greater  than  Solomon  is  here,' 
and  for  becoming  '  wise  unto  salvation  through  faith  which  is  in  Christ  Jesus  '  our 
Lord. 


CHAPTER  XXI.    VERSE  17. 

He  that  loveth  pleasure  shall  'be  a  poor  man  :  he  that  loveth  wine 
and  oil  shall  not  be  rich. 


The  Hebrew  of  this  verse  reads,  ish  makhsor  ohav  simkhah,  ohav  yayin  va- 
shemen  lo  yaashir,  '  a  needy  man,  loving  pleasure,  loving  wine  and  oil,  shall  not  be 
rich.'  The  Lxx.  gives  aneer  endees  agapa  euphrosuneen  phi  Ion  oinon  kai  elaion 
(is  plouton,  'a  poor  man  loves  pleasure,  loving  wine  and  oil  in  abundance.'  But 
Aquila  and  Symmachus  agree  with  the  Hebrew  text  and  A.  V.,  ou  plouteesei,  'he 
shall  not  be  rich.'  The  V.  has  qui  diligit  epulas  in  egestate  erit,  qui  amat  vinum  et 
pinguid  non  ditabitur,  '  he  who  is  fond  of  feasts  shall  be  in  poverty,  he  who  loves 
wine  and  fat  things  shall  not  be  rich.' 


Self-indulgence  is  the  high  road  to  self-punishment.  Luxury  is  expensive,  and 
to  yield  to  it  is  to  contract  effeminate  habits  with  penury  as  a  servant.  Articles  of 
luxury,  however  intrinsically  harmless,  have  to  be  sparingly  introduced,  or  they 
will  empty  the  purse  while  they  enervate  the  faculties  by  which  it  must  be  re- 
plenished. The  yayin  and  shemen,  in  the  eye  of  the  writer,  were  probably  the 
costly  kinds  for  which  large  sums  were  paid;  but  it  may  be  still  more  forcibly 
said  of  the  intoxicating  liquors  of  our  day,  that  those  who  love  them  shall  not 
become  rich  if  they  are  poor,  though  such  as  love  them  when  rich  may  become 
poor  by  taking  pleasure  in  them.  The  injuries  to  health,  character,  and  intellect 
which  strong  drink  produces,  not  only  aggravate  the  curse  of  poverty  which 
attends  the  direct  misappropriation  of  the  financial  resources,  but  rank  among  the 
most  frequent  causes  of  failure  in  procuring  the  means  of  comfort  attainable  by 
steady  and  intelligent  industry. 


PROVERBS,    XXIII.    20,    21,    29 — 35.  135 

CHAPTER  XXIII.     VERSES  20,  21. 

30 Be  not  among  winebibbers;  among  riotous  eaters  of  flesh: 
»i  For  the  drunkard  and  the  glutton  shall  come  to  poverty  :  and 
drowsiness  shall  clothe  a  man  with  rags. 


V.  20.  BE  NOT  AMONG  WINEBIBBERS]  Hebrew,  al  tthi  bl-sovai-yayin,  'be  not 
among  topers  (  =  soakers)  of  wine.'  The  Lxx.  reads,  mee  isthi  oinopotees,  'be  not 
a  winebibber  ' ;  the  V.,  noli  esse  in  conviviis  potatorum,  'desire  thou  not  to  be  in 
the  feasts  of  drinkers.'  [As  to  SOVAI  see  Prcl.  Dis.,  and  Note  on  Deut.  xxi.  20.] 

AMONG  RIOTOUS  EATERS  OF  FLESH]  Hebrew,  be-zollai  vahsar  lahmo,  'among 
wasters  of  flesh  to  them '  (  =  their  flesh).  The  Lxx.  reads,  meede  ekteinou  sumbo- 
lais,  kreon  te  agorasmois,  'neither  continue  long  at  feasts,  at  purchases  of  flesh.' 
Theodotion  has  'with  those  who  are  given  to  feastings  on  flesh  among  them- 
selves ' ;  the  V.,  ntc  in  commessationibus  eorum  qui  carnes  ad  vesccndum  conferunt, 
'nor  in  the  revellings  of  those  who  contribute  flesh  to  eat.'  Some  conceive  that 
the  allusion  is  not  to  wasting  the  flesh  of  animals  by  excessive  feasting,  but  to  such 
a  wasting  of  the  prodigal's  own  flesh  as  revelling  is  apt  to  induce. 

V.  21.  FOR  THE  DRUNKARD  AND  THE  GLUTTON]  Hebrew,  ki  sova  vt-zoHH,  'for 
the  toper  and  the  waster  '  (  =  profligate).  The  Lxx.  has  pas  gar  methusos  kai por- 
nokopos,  'for  every  drunkard  and  fornicator  (or  profligate  one).'  Aquila,  Sym- 
machus,  and  Theodotion  render  zolal  by  sumbolokopos,  'one  given  to  feasting.' 
The  V.  reads,  quia  vacantes  potibus  et  dantes  symbola,  '  because  those  who  devote 
themselves  to  drinkings  and  give  feasts.' 

SHALL  COME  TO  POVERTY]  Hebrew,  yiwarash,  'shall  be  made  poor.'  The 
Lxx.  reads,  ptocheusi,  'shall  be  poor';  the  V.,  consumentur,  'shall  be  con- 
sumed.' 


CHAPTER  XXIII.    VERSES  29—35. 

29  Who  hath  woe  ?  who  hath  sorrow  ?  who  hath  contentions  ?  who 
hath  babbling  ?  who  hath  wounds  without  cause  ?  who  hath  redness 
of  eyes  ?  3o  They  that  tarry  long  at  the  wine ;  they  that  go  to  seek 
mixed  wine.  31  Look  not  thou  upon  the  wine  when  it  is  red,  when 
it  giveth  his  color  in  the  cup,  when  it  moveth  itself  aright.  3a  At 
the  last  it  biteth  like  a  serpent,  and  stingeth  like  an  adder.  33  Thine 
eyes  shall  behold  strange  women,  and  thine  heart  shall  utter  perverse 
things.  34  Yea,  thou  shalt  be  as  he  that  lieth  down  in  the  midst  of 
the  sea,  or  as  he  that  lieth  upon  the  top  of  a  mast.  3sThey  have 
stricken  me,  shalt  thou  say,  and  I  was  not  sick :  they  have  beaten 
me,  and  I  felt  //  not :  when  shall  I  awake  ?  I  will  seek  it  yet  again. 


V.  29.  WHO  HATH  WOE?  WHO  HATH  SORROW?]  Hebrew,  ll-mi  oi  ll-mi  evoi, 
4  to  whom  (is)  lamentation  ?  to  whom  sorrow  ? '  The  Lxx.  reads,  tini  ouai, 
tint  thorubos,  '  to  whom  (is)  woe  ?  to  whom  trouble  ? '  The  V.  has  cui  va?  cnjus 
patri  va  ?  '  to  whom  is  woe  ?  to  whose  father  is  woe  ?  '  Some  interpreters  consider 
both  oi  and  aboi  to  represent  sounds  of  grief;  so  that  the  sense  would  be,  'Who 
are  they  that  cry  out,  O  me  !  woe  is  me  ?  ' 


136  PROVERBS,    XXIII.    29 — 35. 

WHO  HATH  CONTENTIONS?]  Hebrew,  le-mi  midvahnim,  'to  whom  (are)  con- 
tentions (or  strifes)  ?'  The  Lxx.  reads,  tint  krisis,  '  to  whom  (is)  division  ? '  the 
V.,  cui  rixa,  '  to  whom  (are)  contentions  ?  ' 

WHO  HATH  BABBLING?]  Hebrew,  le-mi  siakh,  '  to  whom  (is)  brawling?  '  The 
Lxx.  reads,  tini  de  aeediai  kai  leschai,  '  to  whom  (are)  disgusts  and  disputes  ?  '  the 
V.,  cuifovciz,  '  to  whom  (are)  pitfalls  ?  ' 

Siakh  may  here  be  considered  as  the  confused  noise  accompanying  the  midvahnim 
— drunken  quarrels  or  contentions. 

WHO  HATH  WOUNDS  WITHOUT  CAUSE?]  Hebrew,  te-mi  petzahim  khinnahm, 
'  to  whom  are  wounds  for  nothing  ?  '  =  needless  wounds  —  wounds  without  any 
reasonable  ground,  and  without  any  useful  result.  The  Lxx.  reads,  tini  suntrimmata 
diakenees,  'to  whom  (are)  bruises  without  a  cause ?'  the  V.,  cui  sine  causa  vul- 
nera  ?  '  to  whom  are  wounds  without  cause  ?  ' 

WHO  HATH  REDNESS  OF  EYES?]  Hebrew,  le-mi  khaklihtth  ainaint,  'to  whom  is 
lividness  of  eyes  ?  '  the  Lxx.,  tinos pelidnoi  oi  ophthalmoi,  '  whose  eyes  (are)  livid? ' 
Aquila  has  katharoi,  '  clear '  (unless  this  is  an  error  of  transcription  for  katakoroi, 
used  in  Gen.  xlix.  12:  see  Note);  Symmachus,  charopoi,  'bright'  (or  gleaming). 
The  V.  reads,  cui  suffusio  oculorum,  '  to  whom  is  suffusion  of  eyes  ?  '  =  bloodshot 
eyes.  [As  to  khakliluth,  see  Note  on  Gen.  xlix.  12.  Jacob  uses  khaklili  to 
describe  the  external  marks  of  the  grape-juice  staining  the  faces  of  the  treaders; 
Solomon  employs  it  to  describe  the  livid  circles  round  about  the  eyes  of  the 
tippler.  ] 

V.  30.  THEY  THAT  TARRY  LONG  AT  THE  WINE]  Hebrew,  lamakharhn  al  hay- 
yayin,  'to  those  tarrying  (staying  behind)  at  the  wine.'  The  Lxx.  has  ou  ton 
enchronizonto  nen  oinois,  'are  not  (the  eyes)  of  those  staying  long  time  among 
wines?'  The  V.  has  nonne  his,  qui  commorantur  in  vino?  'are  not  (these 
things)  to  those  who  pass  away  their  time  with  wine  ?  ' 

THEY  THAT  GO  TO  SEEK  MIXED  WINE]  Hebrew,  labahim  lakhqor  mimsak,  '  to 
those  going  to  search  out  mixture,'  /.  e.  fermented  yayin  made  stronger  by  drugs, 
the  whole  forming  a  highly  intoxicating  compound.  The  Lxx.  has  ou  ton  ichneu- 
onton  pou  potoi  ginontai,  'are  not  (the  eyes)  of  those  haunting  (places)  where 
drinkings  go  on  ?  '  Theodotion  has  ou  tois  exerchomenois  tou  ereuneesai  kerasmata, 
'  are  not  (the  eyes)  of  those  who  go  about  to  search  after  mixed  drinks  ?  '  The  V 
reads,  et  student  calicibus  epotandis,  '  and  who  apply  themselves  to  drink  off  their 
cups.' 

V.  31.      LOOK    NOT    THOU    UPON    THE    WINE    WHEN    IT    IS    RED]    Hebrew,     al- 

tareh yayin  ki yithaddam,  'behold  not  (  =  desire  not)  wine  when  it  is  red.'  The 
Lxx.  gives  so  widely  different  a  rendering  of  the  passage,  that  it  will  be  better  to 
present  it  connectedly,  and  not  clause  by  clause: — (31)  'Mee  methuskesthe  en 
oinois,  alia  homilcite  anthrofiois  dikaiois  kai  homileite  en  peripatois  ;  ean  gar  eis 
tas  phialas  kai  ta  poteeria  dos  tous  ophthalmous  sou,  htisteron  peripateeseis  gumno- 
teros  huperou.  (32)  To  de  eskaton  hosper  hupo  opheos  pepleegos  ekteinetai  kai 
hosper  htipo  ekrastou  diacheitai  auto  ho  ios ;  '  Be  not  drunk  (or  satiated)  with 
wines,  but  converse  with  just  men,  and  converse  in  public  walks ;  for  if  on  the 
bowls  and  the  drinking-cups  thou  shouldest  set  thine  eyes,  afterwards  thou  shall 
go  about  more  naked  than  a  pestle.  Then,  at  last,  as  if  smitten  by  a  serpent,  he 
stretches  himself,  and  as  if  (bitten)  by  a  horned  serpent,  venom  is  diffused  through 
him.'  The  V.  translates  the  first  clause  of  ver.  31,  ne  intuearis  vinum  quando 
flavescit,  'thou  shouldest  not  look  on  the  wine  when  it  becomes  yellow.'  But 


PROVERBS,    XXIII.    29  —  35.  137 

flaveo  is  used  to  describe  the  color  of  ripened  corn  when  the  yellow  acquires  a 
reddish  tinge. 

WHEN  IT  GIVETH  HIS  COLOR  IN  THE  CUP]  Hebrew,  ki  yittan  l>ak-kois  aino, 
'when  it  gives  in  the  vessel  its  eye.'  By  'its  eye'  is  meant  the  bubble  or  spark- 
ling point  which  modern  science  has  traced  to  the  passing  off  of  the  carbonic  acid 
gas  generated  by  fermentation.  The  V.  has  cum  splenduerit  in  vitro  color  ejus, 
'when  its  color  glitters  in  the  glass.' 

WHEN  IT  MOVETH  ITSELF  ARIGHT]  Hebrew,jft6tfo/fai  fcmaishakrimt  '(when) 
it  moves  in  straight  lines.'  The  gas  ascending  is  another  indication  of  fermenta- 
tion.*" The  V.  has  ingreditur  blonde,  'it  goes  in  pleasantly.' 

V.  32.  AT  THE  LAST]  Hebrew,  akharitho,  '  at  its  latter  end  '  =  in  its  issue, 
when  its  action  is  carried  on  to  the  end.  The  V.  has  sed  in  novissimo,  '  but  in  its 
extreme.' 

IT  BITETH  LIKE  A  SERPENT]  Hebrew,  k^-nakhash  yish-shak,  'like  a  serpent 
it  will  bite.'  The  same  word  is  used  of  the  biting  of  the  fiery  serpents  in  the 
wilderness  (Numb.  xxi.  6).  The  V.  has  mordebit  ut  coluber,  'it  will  bite  like  a 
snake.'  In  Deut.  xxxii.  33,  intoxicating  wine  is  expressly  called  'venom'  and 
'  poison  '  ;  here  the  same  idea  is  asserted  by  a  comparison.! 

AND  STINGETH  LIKE  AN  ADDER]  Hebrew,  uk-tziphoni  yaphrash,  '  and  like 
a  viper  it  pierces.'  The  V.  has  et  sicut  regulus  venena  diffundet,  'and  like  a 
basilisk  it  will  pour  forth  poisons.  ' 

V.  33.  THINE  EYES  SHALL  BEHOLD  STRANGE  WOMEN]  Hebrew,  aineikah 
yiru  zahroth,  'thine  eyes  shall  behold  (  =  desire)  strange  women  (  =  harlots).' 
The  Lxx.  has  oi  ophthalmoi  sou  hotan  idosin  allotrian,  '  thy  eyes  when  they  shall 
behold  a  strange  woman  '  ;  the  V.,  oculi  tui  videbunt  extraneas,  '  thy  eyes  shall  see 
strange  women.' 

AND  THINE  HEART  SHALL  UTTER  PERVERSE  THINGS]  Hebrew,  v$  libkdh  yedab&r 
tapukoth,  '  and  thy  heart  shall  set  forth  (or  declare)  deceits  '  ;  the  Lxx.  to  stoma  sou 
tote  lalecsei  skolia,  :  thy  mouth  then  shall  speak  perverse  things.'  Symmachus  has 
strebla,  'twisted  things.'  The  V.  reads,  et  cor  tuum  loquetitr  perversa,  'and  thy 
heart  shall  utter  perverse  things.' 

V.  34.  YEA,  THOU  SHALT  BE  AS  HE  THAT  LIETH  DOWN,  etc.]  Hebrew,  v%- 
hayitha  kl-shokav  bllev-yam  uk-shokab  bt-rosh  khobal,  '  and  thou  shall  be  like  one 
lying  down  in  the  heart  (  =  midst)  of  the  sea,  and  like  one  lying  down  on  the  top 
of  a  mast.'  The  Lxx.  reads,  kal  katakaisee  hosper  en  kardia  thalassees  kai 


*  Baron  von  Liebig,  in  his  '  Chemical  Letters,'  unconsciously  gives  a  striking  testimony  to  the 
descriptive  accuracy  of  this  text  :  —  "  The  fermentation  of  grape-juice  begins  with  a  chemical  action. 
Oxygen  is  absorbed  from  the  air  ;  the  juice  then  becomes  colored  and  turbid  (by  the  falling  of  the 
albumen,  and  the  rising  of  the  gas),  and  the  fermentation  commences  only  with  the  appearance  of 
this  precipitate." 

t  We  give  a  single  example  of  the  almost  incredible  carelessness  with  which  one  entire  aspect  of 
divine  truth  is  sometimes  ignored  by  its  professional  interpreters  :  — 

"  What  does  '  wine  '  stand  for  ?  Everywhere  it  is  associated  with  ideas  of  cheerfulness  and  joy. 
It  niaketh  glad  the  heart  of  man.  If  bread  stands  for  everything  which  sustains  strength,  wine 
stands  for  everything  which  is  genial,  and  generous,  and  animating.  It  gives  fresh  life  to  the  faint 
and  the  weary:  it  gives  health  and  vigor  to  the  sick;  and  the  light-hearted  drink  it  in  their 
brightest  and  happiest  hours."  —  Article  on  UK  Lords  Supper  in*  Evangelical  Magazine,'  July 
1867. 

The  sentence  begins  with  the  fallacy  of  using  a  general  term  'wine,'  as  if  it  were  a  single  thing, 
of  one  quality  alone,  and  then  proceeds  to  explicitly  contradict  everything  asserted  of  'wine,  the 
mocker,1  by  the  inspired  preacher!  For  sorrow  we  have  joy,  for  babbling  we  have  'cheerful' 
hours,  for  wounds  and  discolored  countenance  we  have  gladness  of  heart,  for  the  serpent's 
poison  we  have  fresh  life,  for  polluted  and  polluting  sensuality  we  have  genial  and  happy  moments. 
lor  perverse  utterances  and  insensibility  to  shame  and  pain,  we  have  at  last  health,  vigor,  and 
light-  heartedness  I 

18 


138  PROVERBS,    XXIII.    29 — 35. 


ktiberneetees  en  polio  kludoni,  '  and  thou  shalt  lie  down  as  in  the  heart  of  the  sea, 
and  as  a  pilot  in  a  heavy  storm.'  The  V.  has  et  eris  sicut  dormiens  in  media  mari 
et  quasi  sopitus  gubemator  amisso  clavo,  *  and  thou  shalt  be  as  one  asleep  in  the 
midst  of  the  sea,  and  as  a  steersman  fast  asleep  when  the  helm  is  let  slip.' 

V.  35.  THEY  HAVE  STRICKEN  ME,  SHALT  THOU  SAY,  AND  I  WAS  NOT  SICK] 
Hebrew,  hekkuni  val-khahlithi,  '  they  have  stricken  me,  nothing  have  I  cared  '  = 
been  affected  or  pained  by  it.  The  Lxx.  reads,  ereis  de  tuptousin  me  kai  ouk  eponesa, 
'and  thou  shalt  say,  They  smote  me,  and  I  was  not  pained ';  the  V.,  et  dices,  ver- 
beravcnmt  me,  sed  non  dolui,  'and  thou  shalt  say,  They  have  beaten  me,  but  I 
have  not  ached.' 

THEY  HAVE  ME  BEATEN,  AND  I  FELT  IT  NOT]  Hebrew,  halamuni,  bal-yadahti, 
'they  have  beaten  me,  nothing  have  I  known  (of  it).'  The  Lxx.  reads,  kai  ene- 
paixan  mot,  ego  de  ouk  eedein,  '  and  they  mocked  me,  but  I  knew  it  not ' ;  the  V., 
traxerunt  me  et  ego  non  sensi,  '  they  drew  me,  and  I  felt  not. ' 

WHEN  SHALL  I  AWAKE?  I  WILL  SEEK  IT  YET  AGAIN]  Hebrew,  mahthai  ahquitz 
osiph  avaqshennu  od,  '  when  I  am  roused  I  will  gather  myself  up,  I  will  seek  it 
again';  the  Lxx.,  pote  orthros  estai,  hina  elthon  zeeteeso  meth'on  suneleusomai, 
'  when  will  it  be  morning,  that  going  out  I  may  seek  those  with  whom  I  may  keep 
company  ?'  The  V.  has  quando  evigilabo,  et  rursus  vina  reperiam  ?  '  when  shall  I 
wake,  and  again  find  out  wines  ?  ' 

The  whole  of  this  important  passage  may  be  thus  translated  (following  the 
Hebrew  text)  : — "  Who  has  lamentation  ?  who  has  sorrow  ?  who  has  strifes  ?  who 
has  brawling  ?  who  has  unnecessary  wounds  ?  who  has  dark  discolored  eyes  ?  Those 
who  tarry  long  at  the  wine,  those  who  go  to  seek  out  mixed  wine.  Gaze  not  on 
wine  when  it  is  red,  when  it  gives  its  bubble  in  the  cup,  when  it  moves, itself 
straightly ;  for  the  end  of  it  is  that  it  bites  like  a  serpent  and  pierces  like  an  adder. 
[If  thou  dost  give  thyself  to  it]  thine  eyes  shall  gaze  upon  abandoned  women,  and 
thine  heart  shall  devise  deceits.  And  thou  shalt  be  like  one  lying  in  the  midst  of 
the  sea,  and  like  one  lying  on  the  top  of  a  mast ;  [and  thou  wilt  say — ]  They  have 
stricken  me,  but  I  have  not  cared;  they  have  beaten  me,  but  I  was  not  aware. 
When  I  am  roused,  I  will  gather  myself  up  and  seek  it  yet  again." 


I.  The  form  of  this  passage  is  finely  and  forcibly  dramatic.  We  are  to  imagine 
the  Wise  man  musing  on  the  varied  characters  and  classes  of  mankind,  till  the 
vision  of  an  object  in  whom  is  concentrated  every  species  of  misery  rises  before 
him,  and  he  asks,  in  tones  of  pity  and  surprise  (ver.  29),  "To  whom,  to  what 
men  —  to  what  class  of  men — belong  this  cry  of  lament,  this  load  of  sorrow,  this 
train  of  strife,  this  brawling  din,  these  needless  wounds,  these  eyes  encircled  with 
livid  marks?"  And  the  answer  is  at  hand  (ver.  30), — "Those  are  the  men — 
those  who  are  sitting  long  and  late  over  the  wine ;  those  who  are  hurrying  to  and 
fro  to  seek  wine  mixed  with  drugs,  to  make  it  more  pungent  to  the  palate,  and 
more  burning  to  the  brain."  To  such  slaves  of  drink  the  royal  Preacher  points 
his  hearers,  and  then,  turning  round,  he  emphatically  exhorts  (ver.  31)  that  each  of 
them  would  avoid  the  cause  of  such  shame  and  suffering, — not  so  much  as  looking 
with  a  longing  eye  upon  the  wine  when  it  has  become  corrupted  and  corrupting — 
red  in  color,  bubbling  on  its  surface,  and  moving  up  and  down  in  straight  lines. 
There,  he  declares  (ver.  31),  dwell  the  serpent's  fascination  and  the  serpent's 
flings.  Neglecting  this  wise  counsel,  he  tells  the  listener  (ver.  33 — 35)  that  he 
will  be  in  danger  of  looking  with  a  wistful  eye  on  the  common  prostitute,  of  making 


PROVERBS,    XXIII.    29 — 35.  139 

his  heart  a  store-room  of  deceit,  and  of  resembling  the  man  who  lies  in  the  bed  of 
the  sea  or  on  the  topmost  mast,  rolling  hither  and  thither  without  any  self-control, 
and  confessing  that  he  is  insensible  to  every  correction,  and  that  he  will  only  raise 
himself  from  his  lethargy  in  order  to  seek  again  the  cause  of  all  his  woes. 

2.  The  passage  is  divisible  into  four  parts, — (i)  the  internal  and  external  effects 
of  drinking  habits;  (2)  the  signs  and  nature  of  intoxicating  liquor;  (3)  its  demoral- 
izing influences ;  (4)  the  lessons  to  be  drawn  and  practised. 

In  the  first  place,  tipplers  and  lovers  of  strong  drink  are  miserable — contentious 
in  deed  and  word — subject  to  marks  of  violence — betraying  their  habits  by  their 
disfigured  faces. 

In  the  second  place,  the  signs  of  fermented  wine  are  described,  so  that  \heyayin 
of  this  passage  is  clearly  distinguished  from  all  yayin  of  a  different  kind.  To  make 
this  point  better  understood  a  figure  is  introduced ;  and  this  yayin  is  personified  as 
a  serpent  and  adder,  bright  as  the  reddest  wine,  with  an  eye  sparkling  as  the  wine- 
bubble,  and  with  a  power  of  biting  and  piercing  those  who  are  betrayed  into  a  near 
approach. 

In  the  third  place,  the  demoralizing  influences  of  intoxicating  liquor  are  enume- 
rated,— lust,  deceitfulness,  want  of  self-control,  incorrigibility,  and  the  insatiate 
thirst  that  madly  hankers  after  and  pursues  the  drinker's  own  worst  foe. 

In  the  fourth  place,  the  one  great  lesson  to  be  drawn  is  condensed  into  the  words, 
'  Look  not  upon  such  wine ' :  a  precept  which  is  to  be  observed  as  literally  as  can 
be  :  for  to  cast  eyes  often  on  what  is  seductive  is  to  run  a  risk  of  seduction:  but 
principally  it  is  to  be  obeyed  in  the  sense  of  not  looking  for  and  desiring  intoxicat- 
ing liquors,  but  desiring  rather  their  absence  and  exclusion. 

3.  The  plea  that  Solomon  here  warns  against  drunkenness  only,  or  the  excessive 
use  of  intoxicating  drink,   is  contrary  to  the  terms  and  spirit  of  the  passage. 
Drinking,  in  the  sense  of  intoxication,  is  not  necessarily  implied  at  all ;  and  it  is 
not  intoxication,  but  wins,  that  is  described  in  ver.  31 ;  nor  can  intoxication  be  said 
to  bite  at  the  last.     It  is  manifestly  the  design  of  the  Wise  man  to  point  out  the 
PHYSICAL  CAUSE  cf  all  the  misery  and  mischief  he  portrays,  and  this  he  finds  in 
the  nature  of  intoxicating  liquor,  and  hence  both  reason  and  inspiration  constrain 
him  to  counsel  abstinence  even  from  the  desire  of  an  article  in  which  a  capacity 
and  tendency  of  such  hurtfulness  essentially  inhere.    When  men  learn  that  alco- 
holic drink  abuses  them  they  will  cease  to  talk  of  the  virtue  of  not  abusing  //.    This 
fundamental  difference,  residing  in  the  nature  of  things,  was  discerned  by  Solomon, 
and  it  involves  that  practical  distinction  which  he  makes,  and  which  the  Temper- 
ance reformation  embodies  and  proclaims.     It  is  the  nature  of  strong  drink  to 
deceive  and  injure  man,  therefore  it  ought  not  to  be  desired  or  drunk.     Man  may 
abuse  the  good,  the  bad  abuses  him ;  therefore  he  should  disuse  it.     If  there  is  a 
flaw  in  this  philosophy  it  is  to  be  found  in  the  writings  of  Solomon ;  and  those  who 
object  to  the  premiss,    '  Intoxicating   drink   is   not   good,'  or   to   the   inference, 
•  Therefore  it  should  not  be  consumed,'  ought  first  to  settle  their  difference  with 
the  wisest  of  men,  whose  teaching  is  identical  with  that  of  the  Temperance  system. 
All,  indeed,  that  can  be  claimed  for  that  system  is  a  revival  of  Solomon's  doctrine 
concerning  intoxicating  drink,   and  an  organized  attempt  to  bring  the  habits  of 
society  into  conformity  with  the  wisdom  of  the  Jewish  sage. 


140  PROVERBS,    XXV.    1  6,    2O  —  22. 

CHAPTER  XXIV.    VERSE  30. 

I  went  by  the  field  of  the  slothful,  and  by  the  vineyard  of  the  man 
void  of  understanding. 


BY   THE   FIELD    .     .     .     AND    BY    THE    VINEYARD]    Hebrew,  al-sedd     .     . 

kerem,  'by  the  field  .  .  .  and  by  the  plantation.'  Here  sedeh,  an  open  field, 
is  distinguished  from  the  inclosure,  kerem,  devoted  to  the  cultivation  of  the  vine 
and  other  fruits.  It  is  of  the  latter  that  the  picture  of  desolation  is  drawn  in  ver.  31 
—  overgrown  with  thorns  and  nettles,  and  the  stone  wall  broken  down. 


CHAPTER  XXV.    VERSE  16. 

Hast  thou  found  honey  ?  eat  so  much  as  is  sufficient  for  thee,  lest 
thou  be  filled  therewith,  and  vomit  it. 


HAST  THOU  FOUND  HONEY?]  Hebrew,  devash  matzahthak,  'honey  hast  thou 
found?'  [As  to  devash,  see  Note  on  Gen.  xliii.  II.] 

LEST  THOU  BE  FILLED  THEREWITH]  Hebrew,  pen-tishbahennu,  'lest  thou  be 
satiated  therewith.'  Sah-bah  or  sah-bdah,  signifies  '  to  be  satisfied  to  the  full ' ;  and 
is  generally  connected  with  food  in  the  same  relation  as  rahvah  and  shahkar  with 
drink  and  sweet  liquors. 


Luscious  things  are  to  be  taken  in  moderation,  with  strict  adaptation  to  natural 
wants.  Excess  is  to  be  avoided,  and  a  caution  against  this  excess  is  here  con- 
veyed. This  evinces  that  it  is  a  mistake  to  suppose  that  a  warning  against 
excess  implies  intoxicating  quality  in  the  object.  The  use  of  sweet  wines  in  a  dis- 
gusting excess  by  the  Roman  ladies  is  satirized  by  Juvenal,  though  it  was  not 
attended  by  inebriation,  but  by  such  vomiting  as  the  free  use  of  honey  is  calculated 
to  excite. 


CHAPTER  XXV.    VERSE  20. 

As  he  that  taketh  away  a  garment  in  cold  weather,  and  as  vinegar 
upon  nitre,  so  is  he  that  singeth  songs  to  an  heavy  heart. 


VINEGAR  UPON  NITRE]  Hebrew,  khometz  al  nattier,  'fermented  drink  (•= 
vinegar)  upon  nitre.'  This  nitre  is  not  the  saltpetre  of  commerce,  but  a  species  of 
potash,  which,  when  compounded  with  oil,  is  used  in  the  East  as  a  soap.  It  is 
found  mixed  with  the  soil  in  some  parts  of  Syria.  Vinegar  poured  upon  this 
substance  makes  it  effervesce  (in  the  Eastern  sense  '  ferment '),  and  this  fact  is  an  apt 
representation  of  the  incongruity  involved  in  singing  jovial  songs  to  a  heavy  keart, 
the  only  result  of  which  can  be  to  excite  a  disagreeable  fermentation  and  irritation 
of  the  spirits.  The  Lxx.  reads,  '  as  vinegar  draws  a  sore,  so  trouble  befalling  the 
body  afflicts  the  heart.' 

CHAPTR  XXV.    VERSE  21,  22. 

21  If  thine  enemy  be  hungry,  give  him  bread  to  eat ;  and  if  he  be 
thirsty,  give  him  water  to  drink :  22  For  thou  shalt  heap  coals  of  fire 
upon  his  head,  and  the  LORD  shall  reward  thee. 


PROVERBS,    XXV.    25,    2/.  \\  <1     14! 

V.  22.  GIVE  HIM  WATER  TO  DRINK]  Hebrew,  hashqahu  maim,  'give  him  to 
drink  water. ' 

No  drink  equals  water  for  the  assuaging  of  thirst,  and  generally  all .  liquids 
relieve  thirst  by  virtue  of  the  water  they  contain.  Alcohol,  as  an  irritant  and 
thickener  of  the  blood,  creates  thirst  in  proportion  to  its  potency  and  quantity. 
On  account  of  their  pre-eminent  value,  bread  and  water  are  the  fittest  representa- 
tives of  all  the  materials  of  physical  subsistence. 


CHAPTER  XXV.    VERSE  25. 

As  cold  waters   to  a  thirsty  soul,  so  is  good  news  from  a   far 
country. 

As  COLD  WATERS  TO  A  THIRSTY  SOUL]  Hebrew,  maim  qakrim  al-nephesh  aiphah, 
'  cold  water  to  a  soul  (which  is)  wearily  athirst '  =  languishing  from  thirst. 


The  comparative  structure  of  the  proverb  is,  perhaps,  more  striking  in  the 
Hebrew  than  as  presented  in  the  A.  V. — '  cold  water  to  a  soul  wearily  athirst, 
and  good  news  from  a  far  country.'  In  the  heat  of  a  Syrian  summer,  inexpressibly 
refreshing,  even  like  good  news  from  a  friend  in  a  distant  land,  is  cool  water  to  the 
parched  and  fainting  frame. 


CHAPTER  XXV.    VERSE  27. 

//  is  not  good  to  eat  much  honey  :  so  for  men  to  search  their  own 
glory  is  not  glory. 

IT  IS  NOT  GOOD  TO  EAT  MUCH  HONEY]  Hebrew,  ahkol  devash  harboth  lo  tw, 
'  to  eat  much  honey  is  not  good. '  The  Lxx.  reads,  '  to  eat  much  honey  is  not  good, 
but  to  honor  venerable  sayings  is  right.'  The  V.  has  'as  it  is  not  good  to  a 
man  to  eat  much  honey,  so  he  who  is  a  searcher  of  majesty  shall  be  oppressed  by 
glory.' 


That  which  is  goodflerse  is  not  good  to  the  user  if  used  in  excess ;  but  any  use  of 
that  which  is  not  good  is  an  act  of  excess.  Honey  is  good  for  food,  but  taken  in 
large  quantities  is  not  assimilated  as  food,  and  is  then  not  good.  The  chronicler 
says  that  many  English  under  Prince  Edward,  in  Palestine,  died  from  a  neglect  of 
this  caution.  [See  Note  on  xxv.  16. ]  The  whole  proverb  reads  thus: — 'To  eat 
much  honey  is  not  good,  and  to  search  out  their  glory,  glory.'  The  comparison 
is  obscure  to  the  modern  mind.  The  A.  V.  supplies  '  not '  before  the  second 
'  glory '  to  agree  with  '  not  good '  in  the  first  clause.  Others  propose  to  read 
interrogatively — '  is  it  glory  ?  '  Possibly  there  is  a  designed  play  upon  the  word 
kabod,  which  signifies  both  '  glory  '  and  '  heaviness  ' ;  so  that  the  sense  would  be, 
"as  eating  honey  in  excess  is  not  good,  but  oppressive  to  the  stomach,  so  when 
men  make  their  own  glory  an  object  of  search,  they  are  apt  to  get  heaviness  for 
their  pains."  The  vain-glorious  are  subject  to  mortifications  that  weigh  like  burdens 
upon  their  hearts. 


142  PROVERBS,    XXXI.    4,    5. 

CHAPTER  XXVI.    VERSE  9. 

As  a  thorn  goeth  up  into  the  hand  of  a  drunkard,  so  is  a  parable 
in  the  mouth  of  fools. 


AS   A  THORN   GOETH    UP   INTO   THE    HAND    OF  A   DRUNKARD]    Hebrew,    kllOdkh 

ahlah  v^-yad  shikkor,  '  a  thorn  goeth  into  the  hand  of  a  drunkard. '  The  Lxx.  has 
akanthai  phuontai  en  cheiri  methusou,  douleia  de  en  cheiri  ton  aphrondn,  '  thorns 
grow  in  the  hand  of  a  drunkard,  but  servitude  in  the  hand  of  the  fools.'  The  V. 
has  quonwdo  si  spina  nascatur  in  manu  temulenti,  sic  parabola  in  ore  stultorum,  'as 
if  a  thorn  should  grow  in  the  hand  of  a  drunkard,  so  is  a  parable  in  the  mouth  of 
fools.' 


A  drunkard  not  knowing  how  to  grasp  a  thorn,  or  mistaking  it  for  something 
else,  it  runs  into  his  hand  and  injures  him ;  so  a  fool  not  knowing  how  to  use  a 
proverb  can  only  abuse  it  so  as  to  bring  ridicule  on  himself  or  affront  others. 
Some  commentators  understand  a  reference  to  the  insensibility  of  the  drunkard 
when  injuring  himself,  as  illustrative  cf  the  ignorance  of  the  fool  who  uncon- 
sciously misapplies  the  wisest  sayings. 


CHAPTER  XXVI.    VERSE  21. 

As  coals  are  to  burning  coals,  and  wood  to  fire ;  so  is  a  -conten- 
tious man  to  kindle  strife. 


The  Arabic  reads,  '  scurrility  is  of  wine,  wood  is  for  the  fire,  and  a  litigious  man 
for  the  raising  up  of  strife '  =  wine  acts  as  fuel  to  scurrility,  as  wood  to  a  fire,  and 
a  quarrelsome  man  to  strife. 

CHAPTER  XXVII.    VERSE  9. 

Ointment  and  perfume  rejoice  the  heart ;  so  doth  the  sweetness  of 
a  man's  friend  by  hearty  counsel. 


OINTMENT  AND  PERFUME  REJOICE  THE  HEART]  The  Lxx.,  which  is  followed 
by  the  Arabic,  reads,  '  the  heart  delights  in  ointments,  and  in  wines  (kai  oinois) 
and  perfumes.' 

CHAPTER  XXXI.    VERSES  4,  5. 

4  //  is  not  for  kings,  O  Lemuel,  if  is  not  for  kings  to  drink  wine ; 
nor  for  princes  strong  drink :  5  Lest  they  drink,  and  forget  the  law, 
and  pervert  the  judgment  of  any  of  the  afflicted. 

The  Hebrew  of  the  received  text  is  as  follows  : — al  lam-melakim  Lemoal,  al 
lam-melakim  shethoyayin  til-rozenim  av  shakar ;  pen-yishteh  ve-yishkakh  mekhuqqaq 
vishanneh  din  kahl  benai  oni :  'not  for  kings,  Lemuel,  not  for  kings  (is  it)  to  drink 
wine,  and  (not)  for  princes  desire  of  strong  drink;  lest  they  should  drink  and 
forget  what  is  decreed  (  =  the  law),  and  change  (  =  subvert)  the  judgment  of"  any 
of  the  children  of  affliction.'  Instead  of  av,  '  desire,'  some  MSS.  have  at,  'where ' ; 
which,  if  adopted,  would  make  the  passage  read,  '  and  for  princes  (it  is  not  to  ask) 
where  (is)  strong  drink,  lest,'  etc.  The  T.  reads,  '  hold  thyself  aloof  from  kings, 

*  That  is,  the  judgment  due  to  such. 


PROVERBS,    XXXI.    6,    7.  143 

Lemuel,  from  kings  who  drink  wine,  and  mighty  ones  who  drink  strong  drink;  lest 
perchance  thou  shouldst  drink  and  pervert  thy  cause,  and  change  the  judgments 
of  any  of  the  children  of  the  poor.'  The  Syriac  runs,  'of  kings,  Lemuel,  beware, 
of  kings,  I  say,  who  drink  wine,  and  of  princes  who  drink  strong  drink ;  lest  per- 
chance thou  shouldst  forget  to  declare  the  law,  and  by  forgetfulness  shouldst  sur- 
render the  cause  of  any  children  of  the  poor.'  In  the  '  Jewish' School  and  Family 
Bible '  Dr  Benisch,  a  learned  rabbi  of  Great  Britain,  gives  the  following  translation  : 
'it  is  not  for  kings,  O  Lemuel,  it  is  not  for  kings  to  drink  wine,  nor  for  princes  to 
covet  strong  drink ;  lest  they  drink  and  forget  what  is  established,  and  alter  the  verdict 
of  any  of  the  afflicted.'  Differing  in  some  respects  from  these  renderings  are  those  of 
the  Lxx.  and  the  V.,  and  most  notably  the  Lxx. :  meta  boulees  panta  poiei,  mela 
boulces  oinopotei.  Oi  dunastai  thumodeis  eisin  ;  oinon  de  mee  peinetosan,  hina  met 
piontt's  epilathontai  tees  sophias  kai  ortha  kreinai  ou  mee  dunontai  tons  astheneis  : 
'  with  counsel  do  all  things,  with  counsel  drink  wine.  The  princes  are  prone  to 
anger,  let  them  then  not  drink  wine,  in  order  that  they  may  not  forget  wisdom 
when  drinking,  and  may  not  be  able  rightly  to  judge  the  weak.'  Aquila  and 
Theodotion  give  'and  shall  change  the  judgment  of  the  sons  of  the  poor  man.' 
The  V.  is  noli  regibus,  O  Lemuel,  noli  regibus  dare  vinum  ;  quia  nullum  secretum  est 
ubi  regnat  cbrietas  ;  ft  ne  forte  bibant  et  obliviscantur  judiciorum,  et  mutent  causam 
filiorum  panperis  ;  'be  thou  unwilling,  O  Lemuel,  be  unwilling  to  give  wine  to 
kings ;  because  nothing  is  secret  where  ebriety  reigns  and  lest  perchance  they 
should  drink  and  be  forgetful  of  judicial  rules,  and  should  change  the  cause  of  the 
children  of  the  poor. 

Obs.  It  is  now  impossible  to  explain  the  introduction  of  the  curious  prefix 
contained  in  the  Lxx.,  'do  all  things  with  counsel,  with  counsel  drink  wine.' 
Possibly  it  may  have  once  formed  a  marginal  note,  and  have  been  incorporated 
with  the  text  by  some  subsequent  but  very  early  transcriber.  It  is  observable  that  no 
such  unwise  limitation  is  to  be  found  in  the  Hebrew  of  this  or  any  other  inspired 
text.  All  the  versions  agree  in  the  injunction  against  the  use  of  wine  by  kings  and 
prkices,  and  in  the  reason  assigned  for  the  injunction — namely,  the  danger  that  by 
using  wine  they  should  be  unfitted  for  their  judicial  duties,  which,  in  ancient 
times,  kings  frequently  discharged  in  person.  Probably  we  have  in  this  passage 
of  Holy  Writ  a  fragment  of  the  '  wisdom  of  Egypt '  which  is  said  to  have  incul- 
cated abstinence  from  intoxicating  drink  upon  the  Pharaohs.  [See  Note  on  Gen. 
xl.  II.]  Nothing  is  known  of  Lemuel  or  of  his  mother,  the  ostensible  speaker. 
Some  critics  think  that  the  first  ten  verses  of  this  chapter  form  a  short  ethical 
lesson,  originally  addressed  to  an  Arabian  king.  Whatever  force  is  contained  in 
the  reason  assigned  for  abstinence  in  rulers  and  judges  under  the  old  dispensation, 
is  applicable  (&  fortiori)  to  every  position  in  Christian  life  where  the  possession  of 
a  clear,  sound  judgment  is  needed ;  and  what  are  the  circumstances  where  such  a 
blessing  can  be  wisely  rejected  or  imperilled  ? 


CHAPTER  XXXI.    VERSES  6,  7. 

6  Give  strong  drink  unto  him  that  is  ready  to  perish,  and  wine 
unto  those  that  be  of  heavy  hearts.  7  Let  him  drink,  and  forget  his 
poverty,  and  remember  his  misery  no  more. 


The  Hebrew  is  as  follows : — lenu  shakar  K-ovad  vZ-yayin  ftmahrai  naphesh, 
yishteh  vt-yishkakh  risho,   vaamahlo   lo  yizkar  od :    '  give  strong  drink   to  the 


144  PROVERBS,    XXXI.    6,    7. 

perishing  one,  and  wine  to  those  bitter  of  spirit;  let  him  drink  and  forget  his 
poverty,  and  his  sorrow  not  remember  again.'  The  T.  reads,  'give  strong 
drink  to  the  mournful,  and  wine  to  those  who  are  bitter  in  soul;  that  they  may 
drink  and  forget  their  indigence,  and  not  longer  remember  their  mean  attire.' 
The  Syriac  has  '  let  strong  drink  be  granted  to  the  mournful,  and  wine  to  those 
of  bitter  soul ;  that  they  may  drink  and  forget  their  sorrows,  and  may  not  further 
recall  their  calamities.'  The  Lxx.  has  didote  metheen  tois  en  lupais,  kai  oinon 
peinein  tois  en  odunais,  hina  epilatJwntai  tees  penias  kai  ton  ponon  me  mneesthosin 
eti:  'give  ye  strong  drink  to  those  in  griefs,  and  wine  to  drink  to  those  in  pains, 
in  order  that  they  may  be  forgetful  of  the  poverty,  and  of  their  troubles  have  no 
remembrance  any  more.'  The  V.  reads,  date  siceram  mxrentibzis  et  vinum  his 
qui  amaro  sunt  animo.  Bibant  et  ebliviscantur  egestatis  sua,  et  doloris  sid  non 
recordentur  amplius :  '  give  ye  strong  drink  to  the  mournful,  and  wine  to  those 
who  are  of  bitter  soul.  Let  them  drink  and  forget  their  indigence,  and  of  their 
grief  have  not  a  remembrance  any  longer.'  So  far  as  the  words  go,  we  have 
here  a  plain  prescription  to  '  drown  sorrow  in  drink ' ;  but  we  may  well  question 
whether  such  could  have  ever  been  the  intention  of  an  inspired  writer.  To  deter- 
mine the  true  meaning  of  these  verses,  therefore,  is  of  considerable  importance, 
both  as  a  point  of  morals  and  of  Temperance  doctrine. 

1.  Some  regard  the  passage  as  an  allusion  to  the  exceptional  practice  of  giving 
intoxicating  and  stupefying  potions  to  criminals  before  execution :  but  the  allusion, 
if  such,  is  a  sanction  and  even  command ;  and  the  pious  mind  must  revolt  from  the 
thought  of  a  Scripture  exhortation  to  make  men  drunk  and  unconscious  at  the 
approach  of  death.     The  great  Exemplar,  when  about  to  die,  was  offered  'wine 
mingled  with  myrrh,' but  it  is  recorded  that  He  refused  it.      Could  the   'Spirit 
that  was  in  Christ'  ever  have  testified  adversely  to  this  ? 

2.  The  theory  that  what  is  recommended  is  a  moderate  use  of  intoxicating  liquor 
as  a  cordial  in  time  of  trouble,  is  contrary  to  the  natural  sense  of  the  words  and  to 
the  result  described — complete  oblivion  of  earthly  care.     Besides,  can  intoxicating 
drink  be  properly  recommended  in  any  quantity  as  an  antidote  to  trouble  ?     Han- 
nah  did  not  think  so  (see  Note  on   I   Sam.  i.   15).     St  James  writes,   '  Is  any 
afflicted  ?  let  him  pray ' — not  fly  to  the  bottle.     All  experience  shows  that  to  use 
alcoholic  fluid  for  mitigating  grief  is  to  subject  one's  self  to  a  special  danger, 
amounting  to  moral  certainty,  of  contracting  habits  of  intemperance.     Under  such 
conditions  the  system  is  doubly  susceptible  of  the  delusive  influence  of  alcoholics. 

3.  If  the  passage  is  to  be  construed  as  a  serious  recommendation,  it  is  nothing 
short  of  a  direct  injunction  to  get  intoxicated;  advice  which  could  not  fail  to  be 
stigmatised  (i)  as  most  irrational,  because  certain  to  multiply  care  and  trouble; 
(2)  as  radically  opposed  to  the  tenor  of  Scripture  teaching;  and  (3)  as  utterly 
immoral,  by  giving  encouragement  to  the  mother  and  mistress  of  all  the  lowest 
vices  of  mankind. 

4.  An  attempt  has  been  made  to  cut  the  knot  by  translating  the   principal 
terms  so  as  to  exclude  all  reference  to  wine  and  strong  drink.     It  is  true  that  by 
falling  back  upon  mere  etymology,  and  rendering  yayin  'pressure,'  and  shakar 
'reward,'  'bribe,'  or  'gift,'  an  entirely  new  turn  is  given  to  the  passage,  which  is 
thus  paraphrased: — "  It  is  not  for  kings  and  princes  to  receive  gifts  or  bribes,  lest 
(so  accepting)  they  forget  the  law,  pervert  the  claim  of  any  of  the  afflicted.     Give 
gifts  (rather)  to  him  that  is  ready  to  perish,  and  to  those  that  be  of  heavy  heart; 


PROVERBS,    XXXI,    6,    7.  145 

let  him  accept  [orig.  drink]  them,  and  forget  his  poverty,  and  remember  his  misery 
no  more."  It  cannot,  however,  be  supposed  that  gifts  to  kings  and  princes  are 
indiscriminately  to  be  condemned,  or  that  indiscriminate  almsgiving  to  the  poor  is 
to  be  commended.  Besides,  the  critical  objections  to  this  new  translation  are 
insuperable,  (i)  Yayin  is  never  elsewhere  used  in  the  sense  imparted  to  it;  and 
what  can  be  meant  by  giving  '  pressure '  to  the  poor  ?  (2)  The  connection  of  yayin 
with  shakar  determines  the  meaning  of  shaken  beyond  all  fair  question.*  (3)  The 
allusion  to  drinking  as  a  cause  of  loss  of  judgment  and  memory  is  too  clear  to  be 
mistaken. 

5.  Any  interpretation  of  verses  6  and  7  which  is  to  preserve  their  harmony  with 
morality  and  religion,  must  exclude  from  the  initial  word  tenu,  'give  thou,'  the 
force  of  a  recommendation  or  command,  (i)  It  may  be  regarded  as  logical,  and 
not  mandatory;  not  as  'do  give,'  but  'should  you  give,'  then  such  and  such  will 
be  the  result.  The  sense  would  then  be  tantamount  to  this  : — 'It  is  not  becoming 
in  kings  and  princes  to  drink  wine  and  strong  drink,  lest  they  forget  the  law  and 
pervert  the  rights  of  others ;  though,  should  such  drink  be  given  to  the  afflicted, 
they  will  simply  drink  and  forget  their  own  cares  and  become  unconscious  of  their 
own  misfortunes.'  The  grammatical  concord  supports  this  view;  for  it  is  not 
'  Give  wine  and  strong  drink  to  the  afflicted,  and  make  them  forget  their  troubles,' 
but  '  Give  them  wine  and  strong  drink,  and  the  afflicted  one  will  drink  (yishteK), 
and  he  will  forget  (yishkekh)  his  distress.'  This  usus  loquendi  is  to  be  found  in 
the  proverbs  of  all  languages.  In  our  own  we  say,  '  Set  a  beggar  on  horseback, 
[not  meaning  '  do  set  him,'  but  *  if  you  set  him,'  theri\  he  will  ride  to  perdition/ 
'  Give  some  people  an  inch,  and  they  will  take  an  ell. '  This  may  be  defined  as 
the  logical  imperative,  in  distinction  from  the  ethical.  (2)  The  imperative  tenu, 
'give  thou,'  maybe  regarded  as  a  term  of  conditional  comparison.  Kings  and 
princes  (verses  4  and  5)  are  not  to  use  wine  and  strong  drink  because  inimical  to 
mental  clearness  and  judicial  integrity ;  but  if  not  fit  for  those  who  owe  important 
duties  towards  others,  what  are  they  fit  for  ?  The  answer  is  supplied  (verses  6 
and  7):  'Give  them — if  at  all — to  the  perishing  and  careworn,  who  will  find  in 
them  oblivion  from  the  very  memory  of  their  sorrows.'  This,  observe,  is  not  a 
contradiction,  but  an  amplification,  of  the  thought  developed  in  verses  4  and  5, 
The  alternative  advice  of  the  text  may  be  thus  modernly  expressed: — "Better 
drink  so  that  you  forget  your  own  cares,  than,  occupying  a  position  of  influence 
and  trust,  you  should  drink  and  do  injury  to  others."  The  whole  passage  may  be 
viewed  as  a  declarative  medal;  on  whose  obverse  side  is  inscribed,  "Intoxicating 
liquors  are  not  fit  for  those  who  have  to  think  and  act  for  others  " ;  on  the  reverse, 
"Intoxicating  liquors  are  only  fit  for  those  who  wish  to  lose  the  power  of  think- 
ing and  acting  for  themselves."  Can  any  stronger  condemnation  be  passed  upon 
inebriating  compounds  of  every  name?  To  whom  has  the  Creator  given  per- 

*The  Masoritesy-so  called  because  about  the  seventh  century  of  the  Christian  era  they  accen- 
tuated and  otherwise  edited  the  Hebrew  Scriptures  according  to  masora  (tradition)— discriminate 
between  s  h-k-r  as  'strong  drink'  and  sh-k-r  as  'reward'  or  'wages,'  by  so  marking  the  latter 
'sh'  that  it  maybe  pronounced  '  s,' — sak-kar.  Whether  they  are  right  or  not  in  so  doing,  any 
reader,  however  ignorant  of  Hebrew,  might  see  that  the  words  do  express  very  different  tilings, 
and  that  the  context  in  every  case  supports  the  distinction  made  by  the  English  translators. 
Possibly  the  use  of  sh-k-r  in  the  sense  of  '  reward '  or  '  wages '  was  derived  from  the  generic  sense 
of 'sweetness ' :  but  the  distinction  must  have  been  made  at  a  very  remote  period,  and  when  made, 
a  difference  of  pronunciation  (which  the  Masorites  may  have  preserved)  would  naturally  be  adopted 
to  indicate  the  difference  of  object  present  to  the  mind. 

19 


146  PROVERBS,    XXXI.    1 6. 

mission  to  drown  affliction  in  the  wine-cup  ?  With  a  voice  of  infinite  pity, 
the  Son  of  God,  addressing  the  afflicted  and  perishing,  exclaims,  "Come  unto 
Me,  all  ye  that  labor  and  are  heavy  laden,  and  I  WILL  GIVE  YOU  REST."  * 


CHAPTER  XXXI.    VERSE  16. 

She  considereth  a  field,  and  buyeth  it :  with  the  fruit  of  her  hands 
she  planteth  a  vineyard. 


SHE  PLANTETH  A  VINEYARD]  Hebrew,  nahtah  karem,  '  she  planteth  a  culti- 
vated enclosure,' or  'sets  out  a  plantation.'  Kerent  here  is  distinguished  from 
sadeh  (in  the  first  clause),  *an  open  field.'  The  Lxx.  has  katepheusen  kteemat 
*  she  planted  a  possession  ' ;  the  V.,  plantavit  vineam,  '  she  planted  a  vineyard.' 

•The  late  Sir  W.  a' Beckett,  ex-Chief  Justice  of  Victoria,  has  beautifully  expressed  the  unwisdom 
of  seeking  consolation  in  the  cup  which  mocks: 

IN  VINO  FALSITAS. 

Grief  banished  by  wine  will  come  again, 

And  come  with  a  deeper  shade, 
Leaving,  perchance  on  the  soul  a  stain, 

Which  sorrow  had  never  made. 
Then  fill  not  the  tempting  glass  for  me ; 

If  mournful,  I  will  not  be  mad ; 
Better  sad,  because  we  are  sinful,  be, 

Than  sinful  because  we  are  sad. 


THE    BOOK   OF   ECCLESIASTES. 


CHAPTER  II.    VERSE  3. 

I  sought  in  mine  heart  to  give  myself  unto  wine,  yet  acquainting 
mine  heart  with  wisdom ;  and  to  lay  hold  on  folly,  till  I  might  see 
what  was  that  good  for  the  sons  of  men,  which  they  should  do  under 
the  heaven  all  the  days  of  their  life. 


I  SOUGHT  IN  MINE  HEART  TO  GIVE  MYSELF  UNTO  WINE]  Hebrew,  tarti  vl-libe 
limshok  bay-yayin  tth-blsari,  *  I  sought  in  my  heart  to  draw  out  my  body  (or  flesh) 
with  wine. '  The  Lxx.  has  kateskepsameen  ei  hee  kardia  mou  helkusen  hos  oinos 
ten  sarka  mou,  '  and  I  examined  whether  my  heart  would  draw,  as  wine,  my  flesh ' ; 
the  V.,  cogitavi  in  corde  meo  abstrahere  d  vino  carnent  meam>  'I  thought  in  my 
heart  to  withdraw  my  flesh  from  wine.'  The  T.  has  'to  draw  my  flesh  into  the 
house  of  the  banquet  of  wine.'  The  Hebrew  mahshak  signifies  'to  draw,1  'to 
continue,'  '  to  spread ' ;  hence  Gesenius  and  others  construe  the  passage — '  I  sought 
in  my  heart  to  make  my  body  strong  with  wine.'  It  would  be  interesting  to  know 
how  St  Jerome  came  to  write  d  vino,  '  from  wine.'  The  bay-yayiu  of  the  Received 
Text  can  bear  this  rendering  only  by  taking  '  £'  in  the  infrequent  sense  of  '  against,' 
which  could  hardly  be  assigned  to  it  here. 

YET  ACQUAINTING  MINE  HEART  WITH  WISDOM]  Hebrew,  v l-libe  nokag  bakkak- 
mah,  'and  my  heart  acting  (or  urging)  with  wisdom,'  or  'cleaving  to  wisdom.' 
The  Lxx.  has  kai  kardia  mou  hodeegeesen  en  sophia,  '  and  my  heart  guided  (me) 
with  wisdom';  the  V.,  ut  animum  meum  transferrem  ad  sapientiam,  devitarem- 
que  stultitiam,  '  that  I  might  carry  over  my  mind  to  wisdom,  and  avoid  folly.1 


CHAPTER  II.    VERSE  4. 

I  made  me  great  works;    I   builded   me  houses;    I  planted  me 
vineyards. 


I  PLANTED  ME  VINEYARDS]  Hebrew,  nahtati  li  kerahmim,  'I  planted  for  my- 
self vineyards,'  or  'set  out  plantations.'  Ver.  5  has  a  reference  to  gannoth 
u-phardasim,  translated  in  A.  V.  '  gardens  '  and  '  orchards. '  Gannoth,  from  ganan, 
*  to  cover,'  seems  to  denote  conservatories ;  and  pardanm,  'paradises,'  pleasure- 
grounds — laid  out  around  the  royal  dwelling. 


148  ECCLESIASTES,    IX.    /. 

CHAPTER  II.    VERSE  24. 

There  is  nothing  better  for  a  man,  than  that  he  should  eat  and 
drink,  and  that  he  should  make  his  soul  enjoy  good  in  his  labor. 
This  also  I  saw,  that  it  was  from  the  hand  of  God. 


AND  DRINK]  Hebrew,  ve-shahthath,  'and  he  has  drunk.'     The  same  phrase 
recurs,  chap.  iii.  13;  and  one  similar,  chap.  v.  18;  viii.  15. 


CHAPTER  VII.    VERSE  29. 

Lo,  this  only  have  I  found,  that  God  hath  made  man  upright ;  but 
they  have  sought  out  many  inventions. 


UPRIGHT]  Hebrew,  yahshar,  'straight  '=  upright  or  just. 

MANY  INVENTIONS]  Hebrew,  khishvonoth  rabim,  'many  devices.'  Revelation  as 
well  as  reason  explodes  the  fallacy  of  confounding  nature  with  art ;  the  work  done 
by  means  of  Divine  power  lent  us,  with  the  work  which,  being  'upright'  and  'fit,' 
expresses  the  Divine  will  and  wisdom.  The  distinction  is  a  cardinal  one  in  ethics, 
the  denial  of  which  would  destroy  all  moral  distinctions  and  responsibility,  by 
identifying  the  moral  quality  of  all  actions  as  equally  divine,  since  there  is  no  power 
that  is  not  of  God.  [See  Note  on  Acts  xvii.  29.]  The  simple  existence  of  an  act 
cannot  vindicate  its  'uprightness,'  which  is  a  relation  of  adaptedness. 


Not  everything  that  man,  '  the  reasoning  animal,'  has  contrived,  is  entitled  to  the 
distinction  of '  reasonable,'  much  less  of  a  Divine  origin.  The  '  inventions  '  of  man, 
the  offspring  of  his  understanding,  must  be  compared  with  the  standard  of  that 
natural  uprightness  according  to  which  he  was  himself  created.  The  true  and  final 
test  of  their  uprightness  is  their  fitness  to  make  mankind  happier  and  better.  If  they 
cannot  endure  this  test  they  stand  condemned  in  their  own  nature.  It  is  in  vain  to 
point  to  the  actual  manufacture  of  intoxicating  liquor  in  almost  incomputable 
quantities,  and  at  enormous  cost,  as  a  proof  that  they  are  designed  for  use;  since, 
if  their  influence  on  man's  material  and  moral  condition  is  evil  rather  than  good, 
the  application  of  human  intelligence  to  their  preparation  is  but  another  evidence 
that  though  God  made  man  upright,  he  has  abused  his  faculties  by  contriving 
inventions  that  are  at  once  the  monuments  and  the  instruments  of  his  shame. 


CHAPTER  IX.    VERSE  7. 

Go  thy  way,  eat  thy  bread  with  joy,   and  drink  thy  wine  with 
a  merry  heart;  for  God  now  accepteth  thy  works. 


EAT  THY  BREAD  WITH  JOY]  Hebrew,  ekol  besimkhah  lakhmekah,  'eat  with 
gladness  thy  bread';  the  Lxx.,  phage  en  euphrozunee  ton  arton  sou,  'eat  with 
joyfulness  thy  bread';  the  V.,  comede  in  la;titia  panem  tuum,  'eat  with  gladness 
thy  bread.' 

AND  DRINK  THY  WINE  WITH  A  MERRY  HEART]  Hebrew,  u-shtha  ve-lev-tov 
yaynekah,  'and  drink  with  a  good  heart  thy  wine.'  The  Lxx.  reads,  kai  pie  en 
kardia  agathee  oinou  sou,  '  and  drink  with  a  good  heart  thy  wine '  ;  the  V.,  et  bibe 
cum  gaudia  vinum  tuum,  'and  drink  with  joy  thy  wine.'  The  T.  represents  this 
language  as  prophetic  of  what  God  shall  say  to  the  good  in  the  world  to  come, — 


ECCLESIASTES,    X.    I/,    19.  149 

"  Drink  with  a  joyous  heart  the  wine  stored  up  for  thee  in  the  garden  of  Eden,  on 
account  of  the  wine  which  thou  hast  mingled  for  the  poor  and  lonely  when  athirst." 


Where  God  accepteth  man's  works,  he  is  justified  in  partaking  of  the  Divine 
bounties  with  a  joyful  and  merry  heart,  whether  the  produce  of  the  field  or  the 
vineyard.  The  condition  that  this  fruit  is  good  in  itself  is  presupposed,  and  corn 
which  has  been  mildewed,  or yayin  which  has  passed  into  the  state  of  a  'mocker,' 
is  excluded  from  the  nature  of  the  case.  Those  who  conclude  that  the  wine 
approved  in  Scripture  must  have  been  intoxicating  because  said  to  give  pleasure, 
are  refuted  by  this  very  passage,  in  which  the  eating  of  'bread'  is  associated  with 
'  gladness  ' — simkhah, — a  term  descriptive  of  the  highest  delight. 


CHAPTER  X.    VERSE  17. 

Blessed  art  thou,  O  land,  when  thy  king  is  the  son  of  nobles,  and 
thy  princes  eat  in  due  season,  for  strength,  and  not  for  drunkenness. 


AND  NOT  FOR  DRUNKENNESS]  Hebrew,  vt-lo  vashti,  'and  not  for  drinking '= 
carousing,  or  gluttony.  The  Lxx.  has  kai  ouk  aischuntheesontai,  '  and  shall  not 
be  ashamed,' — having  evidently  read  boshu,  the  third  person  plural  preterite  of 
bushy  'to  be  ashamed.'  The  V.  has  et  non  ad  luxuriam,  'and  not  for  luxury.' 
As  'eating1  includes  'eating  and  drinking,'  so  'drinking'  here  includes  all  table 
excess. 


The  rule  of  eating — for  strength,  to  recruit  and  benefit  the  body,  and  not  for 
animal  indulgence — is  an  admirable  definition  of  physical  temperance ;  and  happy 
would  be  our  land,  if  not  its  princes  only,  but  its  people,  would  make  that  rule  the 
law  of  their  lives.  The  '  pleasures  of  the  table '  are  not  to  be  discarded  in  so  far 
as  they  are  subservient  to  the  principal  purpose  of  all  eating — the  health  and  sup- 
port of  the  body.  Whatever  in  degree,  or  kind,  is  inconsistent  with  this  purpose 
ought  to  be  faithfully  and  conscientiously  rejected. 


CHAPTER  X.    VERSE  19. 

A  feast  is  made  for  laughter,  and  wine  maketh  merry :  but  money 
answereth  all  things. 


A  FEAST  is  MADE  FOR  LAUGHTER]  Hebrew,  liskhoq  osim  lekhem,  '  for  laughter 
they  make  bread.'  So  the  Lxx.,  eis gelota poiousin  arton,  'for  laughter  they  make 
bread  ' ;  and  the  V.,  in  risum  fadunt  pattern. 

AND  WINE  MAKETH  MERRY]  Hebrew,  vt-yayin yesammakh  khayim,  'and  wine 
will  rejoice  the  living.'  The  Lxx.,  Codex  B,  has  kaioinon  kai  elainon  tou  euphran- 
theenai  zdntas,  '  and  (they  make)  wine  and  oil  that  the  living  may  rejoice.'  The  V. 
reads,  et  vinum  ut  epulentur  viv en/ts,  'and  wine  that  the  living  may  feast.'  The 
T.  reads,  '  and  the  wine  which  they  mingle  for  the  thirsty  shall  be  to  them  for  & 
joy  in  the  age  to  come.' 

Nothing  here  said  renders  it  needful  to  associate  the  idea  of  '  wine '  with  an 
intoxicating  quality ;  and  in  taking  the  juice  of  the  grape  as  God  has  created  it, 
enjoyment  and  thankfulness  may  most  completely  and  fitly  blend. 


THE   BOOK   OF   CANTICLES, 

OR  SONG  OF  SOLOMON. 


CHAPTER  I.    VERSE  2. 
For  thy  love  is  better  than  wine. 


Hebrew,  tovim  dodikah  miy-yayin,  'good  (are)  thy  loves  above  wine.'     So  the 
Lxx.,  huperoinon,  'above  wine';  and  V.,  vino,  'than  wine.' 


CHAPTER  I.    VERSE  4. 
We  will  remember  thy  love  more  than  wine. 


MORE    THAN    WINE]    Hebrew,   miy-yayin;    Lxx.,   huper  oinon ;   V.,   super 


CHAPTER  I.    VERSE  6. 

They  made  me  the  keeper  of  the  vineyards ;  but  mine  own  vine- 
yard have  I  not  kept. 


KEEPER  OF  THE  VINEYARDS]  Hebrew,  notarah  eth-hak-k%ramimt  'keeper  of 
the  vineyards.' 

MINE  OWN  VINEYARD]  Hebrew,  karmi  shelli,  'my  vineyard,  that  which  is 
mine  '=  even  mine. 


CHAPTER  I.    VERSE  14. 

My  beloved  is  unto  me  as  a  cluster  of  camphire  in  the  vineyards  of 
En-gedi. 

A  CLUSTER  OF  CAMPHIRE]  Hebrew,  eshkol  hak-kopher,  '  a  bunch  of  cypress  '  ; 
the  Lxx.,  kupros,  "a  shrub  or  small  tree,  with  whitish  odoriferous  flowers  growing 
in  clusters ;  the  Lawsonia  inermis  of  Linnaeus,  called  kopher  in  Hebrew  [from 
kaphar,  'to  cover'],  as  has  been  well  suggested  by  Job  Simonis,  from  a  powder 
being  made  of  its  leaves,  with  which,  when  mixed  with  water,  women  in  the  East 
smear  over  their  nails  so  as  to  make  them  of  a  red  color  for  the  sake  of  orna- 
ment."— (Gesenius.) 


CANTICLES,    II.    4,    5,    13.  151 

IN  THE  VINEYARDS  OF  EN-GEDi]  Hebrew,  bt-karniai  Ain  gtdi,  'in  the  vine- 
yards (or  plantations)  of  Engedi.'  Ain-gedi  (signifying  '  the  fountain  of  the  kid') 
was  the  name  of  a  town  (probably  also  of  a  district)  situated  near  the  Dead  Sea, 
and  abounding  in  palm  trees.  Some  versions  read,  'to  those  in  Gaddi.' 

The  Targum  of  the  Canticles  is  an  attempt  to  convert  the  imagery  of  this  glowing 
idyl  into  a  relation  by  Solomon,  half  historical,  half  prophetical,  concerning  the 
Jewish  State.  One  illustrative  extract  is  selected,  bearing  upon  the  use  of  wine  in 
the  Levitical  rites : — "  Moses  commanded  the  sons  of  Aaron,  who  were  priests,  that 
they  should  offer  oblations  upon  the  altar,  and  that  they  should  pour  out  wine  upon 
the  oblations.  Whence,  however,  could  they  procure  the  wine  thus  to  pour  out  ? 
How  could  they  get  it  in  that  desert  place  which  was  not  fit  to  be  sowed,  and 
where  no  fig  trees,  or  vines,  or  pomegranate  trees  grew  ?  But  they  went  to  the 
vineyard  of  Engedi,  and  they  brought  thence  clusters  of  grapes,  and  they  expressed 
from  them  wine  tyatzrin  min'hon  khamar},  and  they  poured  out  from  it  upon  the 
altar  the  fourth  part  of  a  hin  upon  each  ram."  Later  on,  the  T.  refers  to  'red 
wine  and  white  wine '  (khamar  summaq  v'khamar  khiwar)  as  having  been  poured 
out  upon  the  altar. 


CHAPTER  II.    VERSES  4,  5. 

4  He  brought  me  to  the  banqueting  house,  and  his  banner  over  me 
was  love.  5  Stay  me  with  flagons,  comfort  me  with  apples  :  for  I  am 
sick  of  love. 


V.  4-  To  THE  BANQUETING  HOUSE]  Hebrew,  el  baith  hay~yayin>  'to  the  house 
of  wine ' — a  cool  recess  or  cave  in  the  royal  gardens.  The  Lxx. ,  eis  oikon  tou 
oinou,  '  into  a  house  of  the  wine. '  Symmachus,  eis  ton  oindna  '  into  the  wine- 
cellar.'  So  the  V. 

V.  5.  STAY  ME  WITH  FLAGONS]  Hebrew,  samkani  ba-ashishoth,  'sustain  me 
with  cakes-of-grapes. '  The  Lxx.,  steeiisate  me  en  murois,  '  support  me  with  per- 
fumes.' V.,fulcite  mefioribi4s,  '  stay  me  with  flowers.'  Symmachus,  epanaklinete 
me  in  antheit  'make  me  recline  on  a  flower.'  Aquila,  steeresate  me  oinanthont 
'support  me  with  vine-flowers.' 

[As  to  ASHISHOTH,  see  Prel.  Dis.,  and  Notes  on  2  Sam.  vi.    19;   I  Chron. 

COMFORT  ME  WITH  APPLES]  Hebrew,  rapduni  bat-tapukhim>  '  refresh  me  with 
apples.'  The  Hebrew  tapuakh  had  a  width  of  meaning  like  the  Latin pomum,  in- 
cluding all  round  apple-like  fruit,  such  as  the  peach,  melon,  citron.  Lxx.,  stoi- 
basate  me  en  meelois,  '  stay  me  with  quinces.'  V.,  stipate  me  ma/is,  '  fill  me  with 
apples.' 

CHAPTER  II.    VERSE  13. 

The  fig  tree  putteth  forth  her  green  figs,  and  the  vines  with  the 
tender  grape  give  a  good  smell.  Arise,  my  love,  my  fair  one,  and 
come  away. 


AND  THE  VINES  WITH  THE  TENDER  GRAPE  GIVE  A  GOOD  SMELL]  Hebrew, 
vl-hag-gcphanim  slmahdar,  nathntt  raiakh,  'and  the  vines  (are  in)  blossom,  they 
give  forth  sweet-odor.'  The  A.  V.  agrees  with  the  Mishna  in  taking  slmahdar 


152  CANTICLES,    V.    I. 


to  signify  'the  tender  grape' — the  grape  first  out  in  bloom.  Lxx.,  ai  ampdoi 
kuprizoiisin  edkoan  osmeen,  '  the  vines  are  in  flower,  they  have  given  a  scent.' 
Symmachus,  ton  ampelon  hee  oinanthee,  'the  flower  of  the  vines.'  V.,  vinece 
florentes,  dederunt  odorem  suum,  '  the  vineyards  are  flowering ;  they  have  given 
their  odor.'  Pliny  (chap.  xiv.  2)  states  that  no  odor  excels  in  pleasantness  that 
of  the  flowering  vine,  ubicumquc  pubescentium  odori  nulla  suavitas  prefertur. 


CHAPTER  II.    VERSE  15. 

Take  us  the  foxes,  the  little  foxes,  that  spoil  the  vines :  for  our  vines 
have  tender  grapes. 

THE  FOXES]  Hebrew,  shuahlim,  'jackals,'  which  abounded  in  Palestine. 
Lxx.  alopekasy  V.  vutpes,  'foxes.'  Aristophanes  compares  soldiers  who  despoil 
countries  to  foxes  who  spoil  vineyards;  and  Galen  says  that  hunters  eat  foxes 
fattened  on  autumnal  grapes.  The  Syrian  jackal  is  as  great  a  spoiler  of  vineyards 
as  the  common  fox  elsewhere. 

THE  VINES]  Hebrew,  kerahmim,  'vineyards.'  The  shtiahlim  'spoil'  —  lay 
waste — not  only  particular  vines,  but  whole  vineyards. 

FOR  OUR  VINES  HAVE  TENDER  GRAPES]  Hebrew,  u-keramainu  stmahdar,  *  and 
our  vineyards  (are  in)  blossom.'  Lxx.,  kuprizousai,  'are  flowering.'  V.,jfl0ruift 
•is  flowering.' 


CHAPTER  IV.    VERSE  10. 
How  much  better  is  thy  love  than  wine! 


THAN  WINE]  Hebrew,  miy-yayint  'above  wine'  (as  in  chap.  i.  2). 


CHAPTER  V.    VERSE  i. 

I  am  come  into  my  garden,  my  sister,  my  spouse :  I  have  gathered 
my  myrrh  with  my  spice;  I  have  eaten  my  honeycomb  with  my 
honey;  I  have  drunk  my  wine  with  my  milk:  eat,  O  friends;  drink, 
yea,  drink  abundantly,  O  beloved. 


I  HAVE  DRUNK  MY  WINE  WITH  MY  MILK]  Hebrew,  shahthithi  yayni  im  kha- 
lahvi,  'I  have  drunk  my  wine  with  my  milk.'  Lxx.,  'I  have  drunk  my  wine 
(oinon  moil)  with  my  milk.'  V.,  vinum  meum,  'my  wine.'  The  pure  juice  of  the 
grape  would  form  a  suitable  companion  beverage  with  the  fresh  flowing  milk,  and 
both  might  be  drunk  freely,  even  by  tender  women,  without  injury  either  to  body 
or  mind. 

DRINK,  YEA,  DRINK  ABUNDANTLY,  O  BELOVED]  Hebrew,  sh&hu  v2-shikru 
dodim,  'drink,  and  drink  to  fulness,  O  loved  ones.'  Lxx.,/*>&  kai  methustheete 
adelphoi,  'drink,  and  be  satiated,  O  brothers.'  V.,  bibite  el  inebriamini  charts- 
simi,  '  drink  and  be  filled  to  the  full,  ye  dearest. '  Here,  beyond  all  cavil,  the 
Hebrew  shakar,  the  Greek  methuo,  and  the  Latin  inebrio,  have  reference  to 
'  plentiful  drinking ' ;  none  at  all  to  an  intoxicating  effect  of  what  is  drunk. 


CANTICLES,   VII.    2,    7,    8,   9.  153 

CHAPTER  VI.    VERSE  n. 

I  went  down  into  the  garden  of  nuts  to  see  the  fruits  of  the  valley, 
and  to  see  whether  the  vine  flourished,  and  the  pomegranates  budded. 


To  SEE  WHETHER  THE  VINE  FLOURISHED]  Hebrew,  liroth  hapharkhah  hag- 
gephfn,  'to  see  the  budding  of  the  vine.'  Lxx.  idein  ei  centheesen  hee  ampelos, 
'to  see  if  the  vine  is  in  flower.'  V.,  inspicerem  si  floruisset  vinea,  'that  I  might 
observe  if  the  vineyard  had  flowered.' 


CHAPTER  VII.    VERSE  2. 
Thy  navel  is  like  a  round  goblet,  which  wanteth  not  liquor. 


LIQUOR]  Hebrew,  ham-mazeg,  'the  mixture.'  Mczeg  is  equivalent  to  mesek, 
and  alludes  here  not  to  a  '  mixture  '  composed  of  intoxicating  and  inflaming  drugs, 
but  to  such  a  sweet  and  healthful  potion  as  Wisdom  is  said  to  mingle  for  her 
friends.  [See  Note  on  Prov.  ix.  2,  5.]  Lxx.,  krama,  'mixed  -liquor.'  V., 
iS)  'in  cups.' 


CHAPTER  VII.    VERSE  7. 

This  thy  stature  is  like  to  a  palm  tree,  and  thy  breasts  to  clusters 
of  grapes. 

A  PALM  TREE]  Hebrew,  tahmar.  Lxx.,  phoiniki,  «  to  a  palm  tree.'  V., 
Palmes^  'to  a  palm  tree.' 

THE  CLUSTERS  OF  GRAPES]  Hebrew,  tt-cshkeloth,  'to  clusters.'  Lxx.,  tois 
botrusin,  'to  the  grape-clusters.'  V.,  botris,  'to  grape-bunches.'  Gesenius  thinks 
'  clusters  of  dates  '  are  meant,  which  would  carry  out  the  figure  of  the  palm  tree  ; 
but  analogy  supports  the  A.  V.  in  supplying  'of  grapes.' 


CHAPTER  VII.    VERSE  8. 

I  said,  I  will  go  up  to  the  palm  tree,  I  will  take  hold  of  the  boughs 
thereof:  now  also  thy  breasts  shall  be  as  clusters  of  the  vine,  and  the 
smell  of  thy  nose  like  apples. 


As  CLUSTERS  OF  THE  VINE]  Hebrew,  kt-eshkeloth  hag-gephen,  'as  clustered 
branches  of  the  vine.'  So  the  Lxx.,  hos  botrues  tees  ampelou,  and  the  V.,  sicut 
botri  vinece. 

CHAPTER  VII.    VERSE  9. 

And  the  roof  of  thy  mouth  like  the  best  wine  for  my  beloved,  that 
goeth  d(nvn  sweetly,  causing  the  lips  of  those  that  are  asleep  to  speak. 


AND  THE  ROOF  OF  THY  MOUTH]  Hebrew,  vt-khikhakt  ' and  thy  palate.'  "The 
palate  seems  (here)  to  be  delicately  put  for  the  moisture  of  the  mouth  perceived  in 
kisses."— (Gesenius.) 


154  CANTICLES,    VIII.    2. 

LIKE  THE  BEST  WINE]  Hebrew,  ke-yayn  hat-tw,  'like  the  wine  of  the  good'= 
like  very  good  wine.  Lxx.,  hos  oinos  ho  agathos,  'as  wine,  the  good  (kind") ' — ho 
(the)  being  emphatic;  but  Codex  A  is  without  the  ho.  V.,  sicut  vinum  optimum, 
'as  the  best  wine.' 

THAT  GOETH  DOWN  SWEETLY]  Hebrew,  holak  IZ-dodi  ll-maisharim,  'going 
to  my  beloved  according  to  straightnesses  '=  rightly.  Lxx.,  poreuomenos  to 
adelphido  mou  eis  euthuteeta,  '  going  to  my  kinsman  in  a  straight  way.'  V.,  dignum 
dilecto  meo  ad  potandum,  '  fit  for  my  beloved  to  drink. '  Symmachus,  harmozon  t<> 
agapeeto  mou  eis  eidhuteeta,  '  fitted  to  my  beloved  in  a  straight  line.' 

CAUSING  THE  LIPS  OF  THOSE  WHO  ARE  ASLEEP  TO  SPEAK]  Hebrew,  dwav 
siphthai yishanim,  '  flowing  over  the  lips  of  the  sleeping.'  Lxx.,  hikanoumenos 
cheilesi  mou  kai  odousin,  '  satisfying  to  my  lips  and  teeth.'  V.,  labiisque  et  denti- 
bus  illius  ad ruminandum,  'and  (fit  for  him)  to  ruminate  with  his  lips  and  teeth.' 
Symmachus,  prostithemenos  cheilesi,  '  applied  to  the  lips.' 


CHAPTER  VII.    VERSE  12. 

Let  us  get  up  early  to  the  vineyards ;  let  us  see  if  the  vine  flourish, 
whether  the  tender  grape  appear,  and  the  pomegranates  bud  forth : 
there  will  I  give  thee  my  loves. 


To  THE  VINEYARDS]  Hebrew,  lak-keramim,  'to  the  vineyards.' 

IF  THE  VINE  FLOURISH]  Hebrew,  im  parkhah  hag-gephen,  '  whether  buds  the 
vine';  the  Lxx.,  ei  eentheesen  hee  ampelos,  'if  the  vine  flowers';  V.,  si florunt 
vineasy  'if  the  vineyards  are  in  flower.' 

WHETHER  THE  TENDER  GRAPE  APPEARS]  Hebrew,  pittakh  has-s^mahdar, 
'(whether)  opens  out  the  blossom  (or  young  grape)';  Lxx.,  eentheesen  ho 
kuprismosy  '(if)  the  blossom  has  flowered';  V.,  si  flores  fructus  parturiunt,  'if 
the  flowers  of  the  fruit  put  forth.' 

AND  THE  POMEGRANATES  BUD  FORTH]  Hebrew,  kanatzu  harimmonim, 
'  (whether)  are  bright  (or  flourish)  the  pomegranates.'  [As  to  Rimmonimt  see 
Note  on  I  Sam.  xiv.  2.  ] 


CHAPTER  VIII.    VERSE  2. 

I  would  cause  thee  to  drink  of  spiced  wine  of  the  juice  of  my 
pomegranate. 

OF  SPICED  WINE  OF  THE  JUICE  OF  MY  POMEGRANATE]  Hebrew,  miy-yayin 
hareqakh)  ma-asis  rimmoni,  '  from  the  wine  of  the  spice,  from  the  fresh  juice  of 
my  pomegranate.'  Yayin  hareqakh,  '  wine  of  the  spice, '  is  equivalent  to  ' spiced 
(or  seasoned)  wine.'  A  sis  is  used  of  the  newly  expressed  juice  of  the  grape  [see 
Prel.  Dis.,  and  Notes  on  Joel  i.  5 ;  iv.  18;  Amos  ix.  10],  but  is  here  applied  to  the 
fresh  juice  of  the  pomegranate.  It  is  doubtful  whether  'the  juice  of  my  pome- 
granate '  is  identical  with  '  the  spiced-wine' ;  or  whether  the  yayin  was  mixed  with 
the  'juice  of  the  pomegranate,'  and  so  was  rendered  '  spiced';  or  whether  the  yayin 
was  otherwise  spiced  and  drunk  along  with  the  pomegranate  juice.  The  Lxx.  has 
apo  oinou  tou  murepsikou,  apo  namatos  rhoon  mou,  '  from  the  myrrhed-wine,  from 
my  juice  [spring]  of  the  pomegranates';  Symmachus,  'from  prepared  wine';  V., 


CANTICLES,    VIII.    II,    12.  155 

ex  vino  condito  ft  mustum  malorum  granatorum  meorum,  '  from  prepared  wine 

and  must  of  my  apples.'     Instead  of  'spiced,'  the  Syriac  and  the  Arabic  have 
'sweetest.' 


CHAPTER  VIII.    VERSE  n. 

Solomon  had  a  vineyard  at  Baal-hamon;  he  let  out  the  vineyard 
unto  keepers ;  every  one  for  the  fruit  thereof  was  to  bring  a  thousand 
pUccs  of  silver. 

A  VINEYARD]  Hebrew,  ktrtm,  'vineyard.' 

THE  VINEYARD]  Hebrew,  eth-hak-kertm,  'the  vineyard.' 


CHAPTER  VIII.    VERSE  12. 

My  vineyard,  which  is  mine,  is  before  me:  thou,  O  Solomon, 
must  have  a  thousand,  and  those  that  keep  the  fruit  thereof  two 
hundred. 

MY  VINEYARD]  Hebrew,  karmi,  'my  vineyard.' 


THE 

BOOK  OF  THE   PROPHET  ISAIAH. 


[ISAIAH  PROPHESIED  ABOUT  THE  YEAR  7$0  B.  C.] 


CHAPTER  I.    VERSE  8. 

And  the  daughter  of  Zion  is  left  as  a  cottage  in  a  vineyard,  as  a 
lodge  in  a  garden  of  cucumbers,  as  a  besieged  city. 


As  A  COTTAGE  IN  A  VINEYARD]  Hebrew,  k&ukkah  b^karem,  '  as  a  booth  (made 
of  leaves  and  branches)  in  a  vineyard.' 


CHAPTER  I.    VERSES  16,  17. 

16  Wash  you,  make  you  clean ;  put  away  the  evil  of  your  doings 
from  before  mine  eyes;  cease  to  do  evil;  17  Learn  to  do  well;  seek 
judgment,  relieve  the  oppressed,  judge  the  fatherless,  plead  for  the 
widow. 

The  real  evidence  of  all  repentance,  and  the  essential  condition  of  all  acceptance 
with  God,  is  the  desire  of  amendment — a  desire  which,  wherever  it  exists,  neces- 
sarily prompts  to  the  avoidance  of  known  evil  and  its  causes.  If  the  people  of  this 
nation  should  sincerely  repent  of  the  national  sin  of  intemperance,  their  abhorrence 
of  it  would  lead  them  to  shun  all  degrees  of  it  and  all  participation  in  its  sources ; 
and  until  this  repentance  is  experienced,  all  professions  of  regret,  and  all  efforts  to 
palliate  the  effects  or  materially  to  modify  the  symptoms  of  the  disease,  will  neither 
satisfy  God  nor  accomplish  an  abiding  cure. 


CHAPTER  I.    VERSE  22. 
Thy  silver  is  become  dross,  thy  wine  mixed  with  water. 


THY  WINE  MIXED  WITH  WATER]  Hebrew,  sahvak  mahhul  barn-maim,  'thy 
soveh  is  cut  with  water.'  Lxx.,  oi  kapeeloi  sou  misgousi  ton  oinon  hudati,  'thy 
hucksters  (low  taverners  or  vintners)  mix  the  wine  with  water.'  Aquila  has 
sumposion  sou,  'thy  banquet'  (drinking-feast) ;  Symmachus,  ho  oinos  sou,  'thy 
wine.'  The  T.  has  khamraik,  '  thy  wine  ' ;  V.,  vinum  tuum  mistum  est  aqua,  '  thy 
wine  has  been  mixed  with  water.'  Soveh,  =  'that  which  is  eagerly  sucked  up* 


ISAIAH,    III.    I.  157 


[see  Prel.  Dis.],  here  manifestly  denotes  some  luscious  preparation,  probably  of 
boiled  grape-juice,  fifah-al,  'to  cut,'  '  prune,'  or  '  circumcise,'  is  a  figure  for  the 
dilution  commonly  practised  by  the  lower  class  of  liquor  venders,  who  tried  to  pass 
off  a  thin  watery  article  for  the  superior  and  genuine  soveh.  The  idiom  is  common 
in  the  East,  and  is  to  be  found  in  the  poet  Martial  (Ep.  i.  18), — jugulare  vetat 
Falernum,  '  he  forbids  the  Falernian  (wine)  to  have  its  throat  cut '  =  to  have  its 
strength  diminished.  Dr  Gill  quotes  Gussetius  as  suggesting  that  mahal  is  con- 
tracted from  meholal,  which  signifies  'infatuated,'  so  that  the  meaning  would  be 
'thy  wine  is  infatuated  into  water.'  The  erudite  author  of  '  Tirosh  lo  Yayin  ' 
traces  to  soveh  the  Latin  sapa,  which  was  must  boiled  down  to  one-third  its 
original  bulk,  and  by  an  apt  quotation  from  Varro  (lib.  i.,  cap.  54)  shows  how  the 
figure  of  circumcision  might  come  to  be  applied  to  wine  unduly  diluted  with  water. 
Varro,  speaking  of  grapes  that  had  been  trodden  and  then  put  under  the  press, 
adds,  "  When  the  must  has  ceased  to  flow  from  the  press  some  persons  circumcise 
the  extremities  (of  the  grape-mass)  and  press  again,  and  what  results  from  the 
second  pressure  they  call  circumcisitum  " — cum  desiit  sub  prelo  fiuere,  quidem 
circumcidunt  extrema,  et  rursus  premunt,  et  rttrsus  cum  expressum  circumcisitum 
appellant.  He  also  cites  Cato  (xxiii.  76)  as  applying  to  the  wine  made  from  a 
similar  pressure  of  grape  husks,  etc.,  the  name  of  vinum  circumcidaneum,  and 
Columella  (xii.  36)  the  name  of  vinum  circumcisiviim. 


CHAPTER  II.    VERSE  8. 

Their  land  also  is  full  of  idols ;  they  worship  the  work  of  their  own 
hands,  that  which  their  own  fingers  have  made. 


This  may  be  truly  said  of  the  monster  idols  of  Great  Britain  —  fermented  and 
distilled  liquors  of  every  quality,  color,  and  denomination,  and  of  the  temples  of 
Bacchus  and  Tobaccos.  The  land  is  'full  of  them.'  Evil  drinks  occupy  tens 
of  thousands  of  breweries,  distilleries,  warehouses,  cellars,  and  shops,  and  in 
the  more  than  religious  homage  which  millions  pay  to  them,  we  have  an  example, 
the  most  painful  and  shameful,  of  the  worship  that  men  render  to  *  the  work  of 
their  own  hands.' 


CHAPTER  III.    VERSE  i. 

For,  behold,  the  Lord,  the  LORD  of  hosts,  doth  take  away  from 
Jerusalem  and  from  Judah  the  stay  and  the  staff,  the  whole  stay  of 
bread,  and  the  whole  stay  of  water. 


Bread  and  water  are  here  described  as  the  two  stays  or  supports  of  physical 
existence — bread,  the  one  typical  food;  water,  the  one  essential  liquid.  Unlike 
such  imaginary  and  fictitious  supports  as  alcoholic  beverages,  these  have  no  ten- 
dency to  excite  a  morbid  appetite,  and  if  taken  even  to  excess  they  can  never 
generate  moral  and  social  evils  of  a  malignant  and  destructive  kind.  The  wisdom 
and  goodness  of  God  are  displayed  in  withholding  from  the  materials  constituting 
our  daily  sustenance  any  property  prompting  to  their  abuse,  and  any  power,  if 
abused,  to  pervert  reason  and  deprave  the  soul.  He  provideth  no  'deceitful  meat,' 
no  drink  that  'mocks'  and  'deceives.'  Articles  possessing  such  characteristics 
must,  in  reason,  be  set  aside  as  neither  essential  nor  useful  to  health  and  vigor. 


158  ISAIAH,   V.    I,    2,    3. 

CHAPTER  V.    VERSE  i. 

Now  will  I  sing  to  my  well-beloved  a  song  of  my  beloved  touching 
his  vineyard.     My  well-beloved  hath  a  vineyard  in  a  very  fruitful  hill. 


TOUCHING  HIS  VINEYARD]  Hebrew,  le-karmo,  'concerning  his  vineyard.1 
The  Lxx.  has  '  to  my  vineyard. ' 

A  VINEYARD]  Hebrew,  kerem.     So  in  ver.  6  also. 

IN  A  VERY  FRUITFUL  HILL]  Literally,  'in  the  horn  of  the  son  of  fatness.' 
Vines  were  planted  on  hill-sides.  So  Virgil, — '  Bacchus  loves  the  open  hills.' 


CHAPTER  V.    VERSE  2. 

Aiid  he  fenced  it,  and  gathered  out  the  stones  thereof,  and  planted 
it  with  the  choicest  vine,  and  built  a  tower  in  the  midst  of  it,  and 
also  made  a  winepress  therein :  and  he  looked  that  it  should  bring 
forth  grapes,  and  it  brought  forth  wild  grapes. 


THE  CHOICEST  VINE]  Hebrew,  sorag,  'a  noble  vine';  Lxx.,  ampelon  soreek 
[Codex  A  has  soreek},  'a  vine  sorek.'  Aquila  and  Theodotion  have  soreek;  but 
Symmachus  has  eklekteen,  which  appears  in  the  V.  electam  'choice,' — vitem^  'vine,' 
being  understood.  In  a  note  on  this  passage  St  Jerome,  while  observing  that  the 
only  Greek  translator  who  had  rendered  soreek  by  '  choice '  was  Symmachus,  says 
that  it  seemed  to  him  he  was  expressing  the  sense  though  breaking  the  letter  of 
the  original  word,  "for  the  Jews  say  that  sorek  is  a  species  of  the  best  vine,  which 
yields  the  juciest  and  most  constant  fruit.  Whence  sorek  by  some  is  interpreted 
kallikarpos,  which  we  may  translate  vcAa pulcherrimos  fructus '('  the  most  beautiful 
fruits  ')."  [See  Note  on  Gen.  xlix.  u.] 

A  WINEPRESS]  Hebrew,  yeqeb,    'a  wine-press  ' ;  Lxx.,  proleenion ;  V.,  torcular. 

A  TOWER]  Hebrew,  tnigdol  'a  watch-tower.'  These  towers  are  common  in  all 
Eastern  countries  in  the  midst  of  vineyards  and  orchards. 

GRAPES]  Hebrew,  anabim,  'grape-bunches';  Lxx.,  staphuleen,  V.  uvas, 
'grapes.' 

WILD  GRAPES]  Hebrew,  beushim,  'bad'  or  'vile.'  Beushim  is  from  bah-ash, 
'to  have  a  bad  smell.'  If  btushim  refer  to  a  bad  species  of  grapes,  we  have  here 
an  example  of  our  idiom  when  we  contrast  the  'real*  substance  with  'rubbish,' 
though  both  may  be  the  same  in  nature,  and  differ  only  in  their  quality.  "  He 
looked  that  it  should  bring  forth  grapes — grapes  deserving  to  be  called  so ;  and  it 
brought  forth  grapes  indeed,  but  of  a  smell  so  sickly  as  to  make  them  unworthy 
of  the  name."  Anabimt  grapes,  may,  however,  be  contrasted  with  some  spurious 
berries  resembling  grapes,  if  at  all,  in  nothing  but  their  outward  and  clustered 
form.  The  Lxx.  and  Theodotion  read  akanthos,  'thorns 'or  'brambles.'  The 
V.  has  labruscas,  '  wild  grapes '  =  produce  of  the  wild  vine.  The  same  terms 
are  used  in  ver.  4. 


CHAPTER  V.    VERSE  3. 

And  now,  O  inhabitants  of  Jerusalem,  and  men  of  Judah,  judge,  I 
pray  you  betwixt  me  and  my  vineyard. 


MY  VINEYARD]  Hebrew,  karniiy  'my  vineyard.'     So  verses  4  and  5,  %l-karmit 
'to  my  vineyard.' 


ISAIAH,    V.    10,    II.  159 

The  declaration  following  the  text — "What  more  can  I  do  than  I  have  done? 
saith  the  Lord" — ought  to  suggest  to  modern  theorists  that  educational  and 
religious  remedies — mere  'moral  suasion,'  as  it  is  called — are  inadequate  to  the 
cure  of  intemperance,  so  long  as  the  drink  itself  is  provided  and  consumed.  This 
passage  clearly  teaches  that  the  remedy  must  be  special. 


CHAPTER  V.    VERSE  10. 

Yea,  ten  acres  of  vineyard  shall  yield  one  bath,  and  the  seed  of  an 
homer  shall  yield  an  ephah. 


TEN  ACRES  OF  VINEYARD]  Hebrew,  azereth  tzimdai  kerem,  '  ten  yokes  of  a 
vineyard.'  A  yoke  (teemed)  denotes  as  much  land  as  a  yoke  of  oxen  can  plough  in 
one  day. 

ONE  BATH]  Hebrew,  bath  ekhath,  'bath— one,'  =  7^  English  gallons.  The 
Lxx.,  Codices  A  and  B,  keramion  Aen,  'one  earthenware  jar';  other  MSS.  have 
baton,  'bath';  V.,  lagunculam  unam,  'one  small  flagon.'  What  a  proof  of  a 
failure  in  the  vintage,  when  the  grapes  upon  ten  acres  of  vines  should  not  yield 
eight  gallons  of  yayin  ! 

CHAPTER  V.    VERSE  n. 

Woe  unto  them  that  rise  up  early  in  the  morning,  that  they  may 
follow  strong  drink;  that  continue  until  night,  till  wine  inflame  them  ! 


WOE  UNTO  THEM  THAT  RISE  UP  EARLY  IN  THE  MORNING]  Literally,  '  WOC ' 
or  'lamentation  (shall  be  to)  those  rising  early  in  the  morning,'  or  'by  day- 
light.' 

THAT  THEY  MAY  FOLLOW  STRONG  DRINK]  Hebrew,  shakar yirdophu,  'strong 
drink  they  follow  after  earnestly, '  =  pursue.  Yirdophu  is  the  future  of  radaph, 
but  the  action  is  plainly  described  as  concurrent  in  time  with  the  early  rising,  a 
sense  which  supports  the  theory  that  the  so-called  future  form  of  the  Hebrew  verb 
is  really  expressive  of  an  indefinite  present.  The  Lxx.,  kai  to  sikera  diokontes,  '  and 
are  pursuing  si c era  '  /  V.,  ad  ebrietatem  sectandam,  '  to  pursue  inebriation.'  The 
T.  has  '  old  wine  '  (khamar  attiq) ;  Aquila  and  Symmachus  have  methusma. 

THAT  CONTINUE  UNTIL  NIGHT,  TILL  WINE  INFLAME  THEM]  (Woe  shall  be  to) 
'those  tarrying  into  night.'  Hebrew,  yayin  yadliqam,  'wine  inflames  them.' 
Dahlaq  signifies  '  to  burn,'  or  '  to  inflame.1  Lxx.,  ho  gar  oinos  autous  sunkausei, 
'for  wine  will  consume  them' ;  V.,  ut vino  czstuetis,  'that  ye  may  be  heated  with 
wine.'  The  T.  has  'wine  of  rapine  inflames  them.'  "  'Till  wine  inflame  them,' 
— their  bodies  with  heat  and  their  souls  with  lust." — (Dr  Gill.)  Compare  with 
this  the  lines  of  '  the  Cyrensean '  (Callimachus)  quoted  by  Athenacus  : — 

ho  oinos 
To  fvri  kison  tcfui  menos  eufan  es  andras  elthet : 

"A  force  like  fire  wine  uses  when 
It  enters  into  strongest  men." 

And  Bacchylides  (Ath.  ii.  10) :  — 

Tkalpct  si  Outmon  Kupridos  : 
"  It  warms  the  heart  with  love's  desire." 

It  is  noticeable  that  many  of  the  eulogies  passed  upon  wine  by  the  ancient  poets 
assume,  in  the  light  of  divine  truth,  the  form  of  warnings  and  reproaches. 


I6O  ISAIAH,    V.    12,    22. 


CHAPTER  V.    VERSE  12. 

And  the  harp,  and  the  viol,  the  tabret,  and  pipe,  and  wine,  are  in 
their  feasts :  but  they  regard  not  the  work  of  the  LORD,  neither  con- 
sider the  operation  of  his  hands. 


AND  WINE  ARE  IN  THEIR  FEASTS]  Hebrew,  va-yayin  mishtaikem,  '  and  wine 
(is)  in  their  drinkings '  =  feastings.  The  Lxx.,  ton  oinon  pinousi,  'they  drink 
wine'j  Syriac,  'they  drink  wine';  the  Arabic,  'they  draw  in  wine';  the  V.,  et 
•vinum  in  conviviis  vesfris,  'and  the  wine  (is)  in  your  feasts.' 


CHAPTER  V.    VERSE  22. 

Woe  unto  them  that  are  mighty  to  drink  wine,  and  men  of  strength 
to  mingle  strong  drink  ! 


WOE  UNTO  THEM  THAT  ARE  MIGHTY  TO  DRINK  WINE]  Hebrew,  hoi  gibborim 
lishtoth  yayin,  'lamentation  (shall  be)  to  those  mighty  to  drink  wine';  Lxx., 
ouai  oi  ischuontes  human  oi  peinontes  ton  oinon,  '  woe  (is  to)  the  mighty  ones  of 
you,  those  drinking  the  wine ' ;  V.,  va  quipotentes  estis  ad  bibendum  vinum,  'woe 
to  you  who  are  mighty  to  drink  wine.' 

AND  MEN  OF  STRENGTH  TO  MINGLE  STRONG  DRINK]  Hebrew,  u ' anshai-khail 
limsok  shakar,  'and  men  of  strength  (=  men  who  are  strong)  to  mingle  strong 
drink';  Lxx.,  kai  oi  dunastai  oi  kerannuntes  to  sikera,  'and  the  mighty,  those 
mingling  the  sicera '  /  some  MSS.  have  methusma  ;  V.,  et  viri  fortes  ad  miscendam 
ebrietatem,  'and  men  strong  to  mix  inebriation';  the  T.,  'and  men  of  wealth  to 
drench  themselves  with  old  (wine).'  The  Zabian  'Book  of  Adam,'  translated  by 
Prof.  Norberg  in  1815,  contains  a  striking  parallelism  to,  perhaps  imitation  of, 
verses  20 — 24.  The  last  verse  reads,  "Woe  to  them  who  early  drink  new  wine, 
and  in  the  evening  drink  that  which  is  old,  and  are  captivated  with  the  song,  the 
lyre,  and  the  pipe!  " 


Obs.  I.  Isaiah,  who  flourished  about  750  years  before  the  birth  of  Christ,  and 
commenced  to  prophesy  in  the  reign  of  Uzziah,  bears  in  the  above  (as  in  subse- 
quent passages)  a  powerful  testimony  concerning  the  licentiousness  and  degeneracy 
of  his  age.  Contrary  to  modern  and  superficial  notions,  which  confine  intem- 
perance to  northern  climes  and  exclude  it  from  vine-growing  countries,  the  people 
of  Israel,  following  the  example  of  their  chief  men,  were  addicted  to  the  grossest 
indulgence  in  intoxicating  liquors.  The  juice  of  the  grape  (yayin}  and  the  juice  of 
other  fruits  (shakar)  were  drunk  in  their  fermented  state ;  and  probably  both,  cer- 
tainly the  latter,  were  mixed  with  pungent  and  heady  drugs  in  order  to  gratify  a 
base  and  insatiable  appetite.  Men  rose  up  early  and  sat  up  late  to  prosecute  these 
vicious  indulgences,  and  they  boasted  of  themselves  as  '  mighty '  and  '  valiant '  in 
proportion  as  they  were  able  to  gulp  down  large  quantities  of  these  compounds, 
and  to  '  carry  their  drink  well.' 

2.  The  attendant,  and  in  no  small  measure  the  consequential,  evils  were  of  the 
most  aggravated  kind.  The  divine  works  were  disregarded  (ver.  12),  ignorance 
reigned  (ver.  13),  sin  abounded  (ver.  18),  men's  moral  conceptions  were  the  oppo- 
site of  the  truth  (ver.  20),  self-conceit  grew  luxuriantly  (ver.  21),  bribery  and 
injustice  were  rampant  (ver.  23).  The  vengeance  of  God  was  awakening  against  , 


ISAIAH,    XVI.    8 — 10.  l6l 

them,  and  would  take  the  triple  form  of  famine,  pestilence,  and  invasion,  so  that 
their  supplies  of  drink  would  be  cut  off  (ver.  6,  7,  10),  the  pest-stricken  would 
lie  in  the  streets  (ver.  25),  and  hostile  nations  would  ravage  the  land  (ver. 
26—30). 


CHAPTER  VII.     VERSE  23. 

And  it  shall  come  to  pass  in  that  day,  that  every  place  shall  be, 
where  there  were  a  thousand  vines  at  a  thousand  silverlings,  it  shall 
even  be  for  briers  and  thorns. 


A  THOUSAND  VINES  AT  A  THOUSAND  SILVERLINGS]  Hebrew,  eleph  gepken 
Veleph  keseph,  'a  thousand  (specimens)  of  the  vine  for  a  thousand  (shekels)  of 
silver.'  The  shekel  was  worth  about  2s.  6d.  English,  and  taking  this  as  the  cur- 
rent price  of  a  single  vine  in  the  time  of  Isaiah,  we  gain  a  glimpse  of  the  plentiful- 
ness  and  consequent  cheapness  of  vineyard  produce.  It  is  so  yet  in  the  East. 
For  a  few  pence  a  person  may  feast  for  a  day  upon  the  most  delicious  grapes,  and 
other  fruits  in  their  season. 


CHAPTER  XVI.    VERSE  8. 

For  the  fields  of  Heshbon  languish,  and  the  vine  of  Sibmah :  the 
lords  of  the  heathen  have  broken  down  the  principal  plants  thereof, 
they  are  come  even  unto  Jazer,  they  wandered  through  the  wilder- 
ness :  her  branches  are  stretched  out,  they  are  gone  over*  the  sea. 


THE  VINE  OF  SIBMAH]  Hebrew,  gephen  Sivmah.  Gephen,  'vine,'  is  used 
collectively  for  gephanim,  'vines.'  Sivmah  was  a  town  of  the  Reubenites,  deriv- 
ing its  name  from  sivam,  'coolness,'  or  'sweet  smell.'  It  was  celebrated  for  its 
vines.  Lxx.,  ampelos  Sebama,  'the  vine  of  Sebama' ;  V.,  vineam  Sebama. 

THE  PRINCIPAL  PLANTS  THEREOF]  Hebrew,  seriiqqeiha,  'her  tendrils,'  or 
'noble  vines.'  Seriiqqhim  is  closely  related  to  soraq,  as  to  which  see  Note  on 
chap.  v.  I,  and  Gen.  xlix.  II.  Lxx.,  fas  ampelous,  'the  vines';  N.yfiagella  fjust 
'its  branches.' 


CHAPTER  XVI.    VERSE  9. 

Therefore  I  will  bewail  with  the  weeping  of  Jazer  the  vine  of 
Sibmah  :  I  will  water  thee  with  my  tears,  O  Heshbon,  and  Elealeh : 
for  the  shouting  for  thy  summer  fruits  and  for  thy  harvest  is  fallen. 


I  WILL  WATER  THEE  WITH  MY  TEARS]  Hebrew,  arayyahvek  dima/tti,  'I  will 
saturate  thee  with  my  tears.'  The  verb  is  rahvah.  Lxx.,  'thy  trees  he  has  cut 
down  ' ;  V.,  inebriabo  te  lacryma  mea  'with  my  tear  I  will  inebriate  (  =  saturate) 
thee.' 


CHAPTER  XVI.    VERSE  10. 

And  gladness  is  taken  away,  and  joy  out  of  the  plentiful  field; 
and  in  the  vineyards  there  shall  be  no  singing,  neither  shall  there 


21 


1 62  ISAIAH,    XVII.    6,    10. 

be  shouting :  the  treaders  shall  tread  out  no  wine  in  their  presses 
I  have  made  their  vintage  shouting  to  cease. 


OUT  OF  THE  PLENTIFUL  FIELD]  Hebrew,  min  hak-karmel,  'from  the  choice 
field'  =  garden.  [As  to  karmel,  see  Note  on  2  Kings,  xix.  23.]  The  Lxx.,  ek  ton 
ampelonou,  'from  the  vineyards  ' ;  V.,  de  Carmelo,  'from  Carmel.' 

AND  IN  THE  VINEYARDS]  Hebrew,  uvak-keramim ;  Lxx.,  en  tois  ampelosi ; 
V.,  en  vineis. 

THE  TREADERS  SHALL  TREAD  OUT  NO  WINE  IN  THEIR  PRESSES]  Hebrew, 
yayin  ba-yeqahvim  lo-yidrok  had-dorak,  '  the  treader  (doraK)  shall  not  tread  wine 
in  the  presses ' ;  Lxx.,  kai  ou  mee  pateesousin  oinon  eis  ta  hupoleenia,  'and  they 
shall  by  no  means  tread  wine  into  the  wine-vats  ' ;  V.,  vinum  in  torculari  non 
calcabit  qui  calcare  consueverat,  '  he  who  was  accustomed  to  tread  shall  not  tread 
wine  in  the  wine-press.'  Yayin  is  here  applied  either  to  the  grapes  yielding yayin, 
or  to  the  expressed  juice  as  it  flows  from  under  the  treader's  feet.  The  treading  is 
also  said  to  take  place  in  the  yeqeb,  showing  that  the  yeqeb  included  the  place  of 
treading  as  well  as  the  reservoir  into  which  the  liquor  ran. 

I  HAVE  MADE  THEIR  VINTAGE  SHOUTING  TO  CEASE]  Hebrew,  hdidahd  hish- 
bati,  'exultation  I  make  to  cease.'  The  words  'their  vintage'  are  supplied  by 
the  English  translators,  but  the  reference  is  undoubtedly  to  the  sounds  of  joy  with 
which  the  vintage  was  gathered.  Lxx.,  pepautai gar,  '  for  it  has  ceased ' ;  the  V., 
vocem  calcantium  abstuli,  '  I  have  taken  away  the  voice  of  the  treaders.' 


CHAPTER  XVII.    VERSE  6. 

Yet  gleaning  grapes  shall  be  left  in  it,  as  the  shaking  of  an  olive 
tree,  two  or  three  berries  in  the  top  of  the  uppermost  bough,  four  or 
five  in  the  outmost  fruitful  branches  thereof,  saith  the  LORD  God  of 
Israel. 


GLEANING  GRAPES]  Hebrew,  ollalotk,  'gleanings.'  Lxx.  kalamce,  and  V. 
racemus,  point  to  a  reading  different  from  that  of  the  received  Hebrew  text. 

Two  OR  THREE  BERRIES]  Hebrew,  shenaim  sheloshah  gargerim,  'two,  three 
berries.'  Gargar  denoted  a  single  grape  or  berry ;  anab,  a  small  bunch  of  grapes ; 
tshkol,  a  longer  stalk  containing  a  collection  of  bunches,  =  a  cluster. 


CHAPTER  XVII.    VERSE  10. 

Because  thou  hast  forgotten  the  God  of  thy  salvation,  and  hast  not 
been  mindful  of  the  rock  of  thy  strength,  therefore  shalt  thou  plant 
pleasant  plants,  and  shalt  set  it  with  strange  slips. 


AND  SHALT  SET  IT  WITH  STRANGE  SLIPS]  Hebrew,  u-z^morath  zar  tezrahennu, 
'with  strange  vine-shoots  thou  shalt  set  it.'  Zemorah,  from  zah-mar,  '  to  prune,' 
signifies  that  which  is  pruned,  =  a  vine-branch,  a  shoot.  It  also  occurs  Numb, 
xiii.  23;  and  Ezek.  xv.  2.  Lxx.,  'wherefore  thou  shalt  plant  an  unfruitful 


ISAIAH,    XIX.    10,    14.  163 

plantation  and  an  unfruitful  seed';  V.,  'wherefore  thou  shalt  plant  a  fruitful 
plantation  and  shalt  sow  a  strange  seed ' ;  the  Syriac,  '  wherefore  thou  shalt  plant 
a  goodly  plant  and  set  it  with  foreign  shoots.' 


CHAPTER  XVIII.    VERSE  5. 

For  afore  the  harvest,  when  the  bud  is  perfect,  and  the  sour  grape 
is  ripening  in  the  flower,  he  shall  both  cut  off  the  sprigs  with  pruning 
hooks,  and  take  away  and  cut  down  the  branches. 


THE  HARVEST]  Hebrew,  qahtzir,  'harvest,'  or  'vintage,'  from  qah-tzar,  'to 
cut  off.'  In  this  verse  the  reference  is  clearly  to  the  vintage  season,  when  the 
grapes  were  usually  separated  from  the  vines  by  some  sharp  instrument.  Lxx., 
pro  tou  therismou,  'before  the  harvest';  V.,  ante  mcssem  eum,  'before  such 
harvest.' 

AND  THE  SOUR  GRAPE]  Hebrew,  u-voscr,  'the  unripe  grape.'  Boscr\s  a  col- 
lective noun,  denoting  grapes  fully  formed,  but  still  unripe  and  sour.  The  word 
occurs  also  in  Jer.  xxxi.  29,  30;  and  Ezek.  xviii.  2.  Lxx.,  kai  omphax ;  V.,  im- 
matura  (tcva  understood). 

WITH  PRUNING  HOOKS]  Hebrew,  bam-mazmaroth,  'with  pruning  hooks.' 
Mazmara,  '  a  pruning  hook,'  is  derived  from  zaAmar,  'to  prune.'  It  also  occurs 
Isa.  ii.  4;  and  Joel  iii.  10. 


CHAPTER  XIX.    VERSE  10. 

And  they  shall  be  broken  in  the  purposes  thereof,  all  that  make 
sluices  and  ponds  for  fish. 


ALL  THAT  MAKE  SLUICES]  Hebrew,  kahl  osai  seker,  'all  those  making  wages  ' 
»  hired  servants.  (So  Gesenius.)  The  whole  passage  is  difficult,  and  the  versions 
are  exceedingly  diversified.  The  most  curious  fact  is  that  the  Lxx.  takes  seker  (as 
pointed  by  the  Masorites)  to  be  shakar,  '  sweet  (or  strong)  drink,'  and  renders  it  by 
znthos  (barley-wine  or  beer).  As  the  whole  paragraph  refers  to  Egypt  the  Lxx. 
gives  shakar  this  meaning  here,  and  in  no  other  place,  because  a  sort  of  beer  was 
anciently  drunk  in  that  country.  The  clause  is  thus  rendered, — kai pantes  oi  poi- 
oiintes  ton  zuthon  lupeetheesontai  kai  fas  psuchas  ponesousin,  '  and  all  that  make  beer 
shall  be  grieved  and  be  pained  in  their  souls.' 

The  Syriac  has  'and  all  who  make  sicera  for  man's  drink.'  More  allied  to  the 
A.  V.  is  the  V.,  omnes  qui  faciebant  lacunas  ad  capiendos  pisces,  '  all  who  were  mak- 
ing pits  (or  ponds)  for  catching  fish.'  The  Targum  of  Jonathan  reads,  '  and  a  place 
where  they  were  making  ponds  and  gathering  the  waters,  everyone  to  his  own  mind.' 
Henderson,  after  Gesenius,  translates  the  whole  verse  thus : — '  Her  pillars  (/.  e. 
chief  men)  are  broken  down,  and  all  the  hired  laborers  are  grieved  in  mind.' 


CHAPTER  XIX.    VERSE  14. 

The  LORD  hath  mingled  a  perverse  spirit  in  the  midst  thereof: 
and  they  have  caused  Egy  )t  to  err  in  every  work  thereof,  as  a 
drunken  man  staggereth  in  his  vomit. 


1 64  ISAIAH   XXII.    13,    24. 

HATH  MINGLED]  Hebrew,  mahsak  'has  mingled.'  God  is  here  represented  as 
mixing  a  powerfully  intoxicating  potion  for  the  Egyptian  princes.  Lxx.  ekerasen, 
V.,  misaiit,  'has  mixed.' 

AND  THEY  HAVE  CAUSED  EGYPT  TO  ERR]  Hebrew,  ve-hithu  eth  Mitzraim, 
'and  they  have  caused  Egypt  to  wander'  or  'go  astray';  the  Lxx.,  eplaneesan  ; 
V.,  errare  fecerunt.  [Consult  chap,  xxviii.  7;  Job  xii.  25;  and  Jer.  1.  6.] 

As  A  DRUNKEN  MAN  STAGGERETH  IN  His  VOMIT]  Hebrew,  ke-hitahoth  shikkor 
leqio,  'as  the  wandering  of  a  drunkard  with  his  vomit';  Lxx.,  hos planatai  ho 
methuon  kai  ho  emon  hama,  '  as  wanders  he  who  is  drunk  and  he  who  vomits  to- 
gether ' ;  V.,  sicut  errat  ebrius  et  v omens,  '  as  one  strays  who  is  drunk  and 
vomiting.' 

CHAPTER  XXI.    VERSE  5. 

Prepare  the  table,  watch  in  the  watchtower,  eat,  drink;  arise,  ye 
princes,  and  anoint  the  shield. 


This  and  the  preceding  are  part  of  the  '  burden  '  of  Babylon,  in  which  the  cap- 
ture of  that  great  city  is  foreseen  and  predicted.  The  intemperate  feasting  which 
preceded  that  event  and  rendered  it  possible  is  well  known,  and  will  be  more  par- 
ticularly noticed  hereafter.  [See  Note  on  Dan.  v.  30.] 


CHAPTER  XXI.    VERSE  14. 

The  inhabitants  of  the  land  of  Tema  brought  water  to  him  that 
was  thirsty,  they  prevented  with  their  bread  him  that  fled. 


To  the  thirsty  water  was  supplied;  the  one  that  fled  was  'prevented,'  i.  e. 
anticipated,  with  bread.  Bread  and  water  are  here  again  conjoined  as  the  essen- 
tials of  human  sustenance. 


CHAPTER  XXII.    VERSE  13. 

And  behold  joy  and  gladness,  slaying  oxen,  and  killing  sheep,  eat- 
ing flesh,  and  drinking  wirfe :  let  us  eat  and  drink ;  for  to-morrow  we 
shall  die. 


AND  DRINKING  WINE]  Hebrew,  vt-shathoth  yayin,  '  and  drinking  wine  ' ;  Lxx. 
kai piein  oinon,  V.  et  bibere  vimtrn,  '  and  to  drink  wine.' 


The  concluding  clause,  'Let  us  eat  and  drink,'  etc.,  expresses  a  sentiment  of 
riotous  animalism  which  had  at  that  early  period  passed  into  a  proverb,  and  along 
with  the  sentiment  the  proverb  descended  to  later  ages.  [See  Note  on  I  Cor. 
xv.  32.] 


CHAPTER  XXII.    VERSE  24. 

And  they  shall  hang  upon  him  all  the  glory  of  his  father's  house, 
the  offspring  and  the  issue,  all  vessels  of  small  quantity,  from  the 
vessels  of  cups,  even  to  all  the  vessels  of  flagons. 


ISAIAH,    XXIV.    7,   9.  165 


VESSELS  OF  curs,  .  .  .  VESSELS  OF  FLAGONS]  Hebrew,  kUai  hah- 
aggahnoth  .  .  .  ktlai  han-n&balim,  *  vessels  of  bowls  (or  basins),  .  .  . 
vessels  of  pitchers.'  The  V.  has  'from  vessels  of  bowls  (craterarum}  to  every 
vessel  of  musical  instruments  (musicontm^).'  The  margin  of  the  A.  V.  has  'or 
instruments  of  viols.1  [The  Hebrew  nabel  (or  nlbW)  denoted  articles  as  widely 
separated  in  structure  and  use  as  the  skin-bottle,  the  pitcher,  and  the  ten-stringed 
harp  or  lyre  (Psa.  xxxiii.  2).]  TheT.  applies  all  these  expressions  to  the  employ- 
ment of  very  young  children  in  the  offices  of  the  temple. 


CHAPTER  XXIV.    VERSE  7. 

The   new   wine   mourneth,   the   vine   languisheth,  all  the  merry- 
hearted  do  sigh. 


THE  NEW  WINE  MOURNETH]  Hebrew,  ahi-al  tirosh,  'hung  down  (  =  mourned) 
has  the  vine-fruit.'  The  primary  senses  of  ah-val  are  'to  be  languid,'  'to  walk 
with  the  head  cast  down,'  which  easily  acquire  the  secondary  sense  of  'to  mourn.' 
Gesenius  thus  cites  the  passage, — 'the  new  wine  mourneth,'  /'.  e.  'the  clusters 
mourn.'  Lxx.,  pentheesei  oinon,  'the  wine  will  mourn';  Aquila,  epentheesen  ho 
parorismos,  '  the  fruit  out  of  season  has  mourned ' ;  V.,  luxit  vindemia,  '  the  vint- 
age has  mourned.'  The  Syriac  reads,  'the  corn  will  be  turned  into  grief;  the 
Arabic,  '  the  vine  will  grieve. ' 

THE  VINE  LANGUISHETH]  Hebrew,  umlellah  gahphen,  'languished  has  the 
vine';  Lxx.,  pentheesei  ampelos,  'the  vine  will  mourn';  V.,  infirmata  est  vitis, 
'the  vine  has  languished  away ' ;  the  T.,  'because  the  vines  are  worn  away.' 


The  prophet  introduces  us  into  the  vineyard,  and  speaking  of  future  events  as 
having  actually  transpired — a  form  frequently  adopted  in  Scripture  to  give  em- 
phasis to  prophesy — he  points  to  the  tirosh,  now  approaching  maturity,  and  cries 
out,  "The  fruit  upon  the  vine  has  hung  down  its  head,  as  if  mourning  for  its  fate; 
the  vine  has  languished,  as  if  for  very  sadness ;  all  the  merry-hearted  who  have 
been  wont  to  pluck  the  vintage  with  delight  have  sighed  over  the  scene  of  desola- 
tion before  them."  The  prediction  is  one  of  drought.  This  description  fixes  the 
meaning  of  tirosh  as  definitely  as  the  context  could  do  it. 


CHAPTER  XXIV.    VERSE  9. 

They  shall  not  drink  wine  with  a  song ;  strong  drink  shall  be  bitter 
to  them  that  drink  it. 


THEY  SHALL  NOT  DRINK  WINE  WITH  A  SONG]  Hebrew,  bash-shir  lo  yishtu 
yayin,  '  with  a  song  they  shall  not  drink  wine; '  Lxx.,  eeschuntheesan,  ouk  epion 
oinon,  '  they  have  been  ashamed,  they  have  not  drunk  wine ' ;  V.,  cum  cantico  non 
bibent  vinum,  'with  a  song  they  shall  not  drink  wine.'  The  tirosh  having  been 
shrivelled  up  for  lack  of  water,  the  supply  of  grape-wine  would  be  cut  off. 

STRONG  DRINK  SHALL  be  BITTER  TO  THEM  THAT  DRINK  IT]  Hebrew,  yamar 
shakar  it-shotha/w,  '  bitter  shall  be  the  sweet-drink  to  those  who  drink  it ' ;  Lxx., 
pikron  egcneto  to  sikera  tois  pinousin,  'bitter  has  become  sicera  to  those  who  drink 
(it) ' ;  V.,  amara  erit  potio  bibentibus  illam,  '  bitter  will  be  drink  to  those  imbibing 
it.'  For  shakar  the  T.  has  attiqah,  '  the  old '  (wine). 


166  ISAIAH,    XXIV.    II,    13,    20. 

It  admits  of  question  whether  the  prophet  is  .predicting  that  the  sweet-drink 
should  be  bitter  to  the  taste,  or  bitter  figuratively  on  account  of  the  .smallness  of 
the  supply.  The  severe  drought  which  would  cause  the  grapes  to  yield  no  yayin 
would  operate  so  as  to  make  the  juices  of  other  fruits  lose  their  sweetness,  and  to 
be  greatly  lessened  in  amount.  It  is  obvious  from  the  contrast  of  'sweet'  and 
4  bitter  ' — a  contrast  wholly  obscured  in  the  A.  V.  translation  of  shakar  as  '  strong- 
drink  ' — that  shakar  was  valued  on  account  of  its  sweetness,  a  quality  which  disap- 
pears in  proportion  as  the  sugar  of  the  juice  is  decomposed  and  converted  into 
alcohol  and  carbonic  acid  gas.  [See  Note  on  Gen.  i.  29.]  Sweet  shakar,  like 
some  sweet  wines,  might  be  intoxicating,  yet  who  has  not  read  of  the  sweet  and 
innocent  wine  of  Lesbos,  which  could  be  drunk  almost  in  any  quantity  without 
harm  ?  And  the  price  put  upon  shakar  for  its  sweetness,  shows  that  it  was  not 
mere  alcoholic  strength  which  caused  its  consumption  by  ancient  topers,  as  ia  the 
case  of  the  preference  shown  for  ports  and  sherries  by  modern  wine-drinkers. 


CHAPTER  XXIV.    VERSE  n. 

There  is  a  crying  for  wine  in  the  streets;  all  joy  is  darkened,  the 
mirth  of  the  land  is  gone. 

THERE  is  A  CRYING  FOR  WINE  IN  THE  STREETS]  Hebrew,  tz&vahkhah  al  hay- 
yayin  bakhutzoth,  'an  outcry  (is)  for  wine  in  the  outside  places  ' ;  Lxx.,  olohizete 
peri  tou  oinou  pantachee,  'howl  ye  for  wine  everywhere';  V.,  clamor  erit  super 
vino  in  plateis,  'a  cry  shall  be  on  account  of  wine  in  the  town-streets.' 


Yayin  may  here  be  representative  of  the  whole  produce  of  the  vineyard,  the 
fruit  of  which  entered  so  largely  into  the  diet  of  the  people.  But  if  the  outcry  was 
for  intoxicating  drink,  what  a  picture  of  sensuality  and  demoralization  is  pre- 
sented ! 


CHAPTER  XXIV.    VERSE  13. 

When  thus  it  shall  be  in  the  midst  of  the  land  among  the  people, 
there  shall  be  as  the  shaking  of  an  olive  tree,  and  as  the  gleaning 
grapes  when  the  vintage  is  done. 


AS  THE  GLEANING  GRAPES  WHEN  THE  VINTAGE  IS  DONE]  Hebrew, 
itn  kahlah  vatzir,  'as  the  gleaning  when  the  cutting  is  completed.'  This  'cutting* 
(vatzir)  is  equivalent  to  'gathering,'  which  was  usually  effected,  as  before  ex- 
plained, by  the  use  of  a  sharp  instrument  —  a  pruning-hook.  Symmachus  has 
has  epiphullides  ean  stmtelesthee  trugeetos,  '  as  the  small  grapes  after  the  harvest  is 
concluded';  the  V.,  et  racemi  cum  fuerit  fimta  vindemia,  'and  the  grape-stalks 
when  the  vintage  shall  have  been  ended.'  St  Jerome  must  have  read  -v^-eshkeloth 
instead  of  kt-olaloth. 

CHAPTER  XXIV.    VERSE  20. 

The  earth  shall  reel  to  and  fro  like  a  drunkard,  and  shall  be 
removed  like  a  cottage;  and  the  transgression  thereof  shall  be  heavy 
upon  it ;  and  it  shall  fall,  and  not  rise  again. 


ISAIAH,    XXV.    6.  167 


THE    EARTH    SHALL    REEL    TO    AND    FRO    LIKE    A    DRUNKARD]     Hebrew,    noij, 

tahnua  eretz  kish-shikkor,  'reeling  shall  the  earth  reel  like  a  drunkard.'  Nuah 
signifies  'to  vacillate,'  'to  swing  to  and  fro.'  Lxx.,  fk  linen  hvs  ho  mcthuvn 
kai  kraipalun,  '  it  swerves  as  he  who  is  drunk  and  sick  from  a  debauch  ' ;  Theodo- 
tion,  said  saleutheesetai  he  gee  hos  methuun,  'with  a  shaking  the  earth  shall  be 
shaken  as  one  drunk ' ;  V.,  agitatione  agitabitur  terra  sicut  ebrius,  '  with  a  shaking 
the  earth  is  shaken  as  a  drunken  man.' 


CHAPTER  XXV.    VERSE  6. 

And  in  this  mountain  shall  the  LORD  of  hosts  make  unto  all  people 
a  feast  of  fat  things,  a  feast  of  wines  on  the  lees,  of  fat  things  full  of 
marrow,  of  wines  on  the  lees  well  refined. 


A  FEAST  OF  FAT  THINGS]  Hebrew,  mishta  shemahnim,  '  a  feast  of  fatnesses ' 
=  fat  things.  We  are  not  to  understand  fat  meat  as  distinguished  from  lean,  but 
well-fed,  prime  flesh,  with  the  best  quality  of  food,  including  the  oily  ingredients, 
which  were  highly  prized. 

A  FEAST  OF  WINE  ON  THE  LEES]  Hebrew,  mishta  shemahrim,  'a  feast  of 
preserves.'  From  shah-mar,  'to  keep,'  'to  guard,'  'to  take  care  of,'  comes 
shemerim,  'things  specially  cared  for,'  or,  as  we  say,  PRESERVES  =  dainties,  con- 
fections. That  it  means  something  preserved  is  not  disputed,  for  Gesenius,  who 
approves  the  rendering  of  the  A.  V.  in  his  definition  of  shemahrim,  explains  how 
'wine,'  which  is  not  named  in  the  Hebrew,  is  supposed  to  be  referred  to: — 
"  Shcmarim,  dregs  (of  wine),  so  called  because  when  wine  is  kept  on  the  lees  its 
strength  and  color  are  preserved. "  But  there  is  no  need  to  conceive  an  allusion 
either  to  wines  or  their  refuse.  The  feast  is  said  to  be  as  much  one  of  shemahrim 
(confections)  as  of  shemahnim  (fat  things).  If  any  allusion  to  wine  had  been  intended 
and  if  shemahrim  had  been  used  in  the  sense  of  dregs  or  refuse,  what  would  have 
hindered  the  use  of  the  words  mishta  yayin  al shemaraiv — 'a  feast  of  wine  upon  his 
dregs'?  Is  it  credible  that  the  prophet  wrote  so  obscurely  for  the  sake  of  the  allite- 
ration involved  in  mishta  shemahnim  and  mishta  shemahrim?  It  is  true  that  the 
phrase  shemareiha,  '  the  dregs  thereof,'  occurs  in  Psa.  Ixxv.  8,  but  the  reference  is 
to  the  insoluble  parts  of  the  mixture  in  the  cup  of  the  Divine  wrath — the  drugs 
mingled  with  the  wine,  and  not  to  the  dregs  of  the  wine  before  drawn  off  from  the 
vat.  In  Isa.  li.  17,  22,  where  'dregs'  appears  in  the  A.  V.,  a  different  Hebrew 
word  is  employed. 

OF  FAT  THINGS  FULL  or  MARROW]  Hebrew,  shcmahnim  mcmukhaim,  'of  fat- 
ness marrowed  out  '==  taken  from  the  marrow-bone,  provision  exceedingly  rich 
and  abundant. 

OF  WINES  ON  THE  Li:i:s  WELL  REFINED]  Hebrew,  shemahrim  meznqqaqim,  'of 
preserves  well  clarified.' 

The  Lxx.  indicates  a  different  reading  of  the  Hebrew  text: — 'In  this  mountain 
they  shall  drink  joyfulness  (enphrosuneen')  ;  they  shall  drink  wine  (piontai  oin^n)  ; 
they  shall  anoint  themselves  with  ointment  in  this  mountain ;  Aquila,  poton 
lipasmaton  diulismenon,  '  a  feast  of  fatnesses,  (a  feast)  well  clarified  ' ;  Symmachus, 
poton  trugion  diulismcnon,  'a  feast  of  lees,  of  things  well  clarified.'  The  Syriac 
has  'a  fat  feast,  a  feast,  I  say,  preserved  and  fat';  V.,  'in  this  mountain  a  feast 
of  fat  things  (conz-iriumpingnittm},  a  feast  of  vintage-produce  (con-'iriiim  vindemia\ 


168  ISAIAH,    XXVII.    2,    3. 

a  feast  of  marrowy  things  (convivium  medullatonuri) ;  of  vintage-produce  well- 
cleansed  (yindemitz  de/tzcatcz).'  Dr  Gill  quotes  a  rendering  by  Fortunatus 
Seacchus : — "The  Lord  of  hosts  will  make  to  all  people  a  feast  of  ointments,  a  feast 
of  those  (animals)  that  are  kept;  of  ointments  full  of  marrow;  of  those  that  are 
kept,  pure  "  ;  *'.  <?.  beasts  well-kept  and  clean,  according  to  the  law  of  Moses.* 


Two  festal  luxuries  supply  the  images  presented  in  this  verse  :  fat  things, — rich, 
marrowy  meats ;  and  confections,  such  as  jellies  and  syrups  :  the  former  served  up 
in  their  most  savory  form,  the  other  in  their  purest  state.  These  delicacies  are,  as 
they  ever  have  been,  the  chief  components  of  a  sumptuous  Eastern  feast,  and  to- 
gether they  strikingly  represent  the  spiritual  provision,  full  of  strength  and  sweet- 
ness, made  for  the  wants  of  our  fallen  race.  God's  spiritual  gifts  are  not  less  plentiful 
and  pleasant  than  His  material  bounties.  Compare  Psa.  Ixiii.  5,  '  My  soul  shall 
be  satisfied  as  with  marrow  and  fatness '  /  and  Psa.  cxix.  103,  *  How  sweet  are 
thy  words  unto  my  taste !  yea,  sweeter  than  honey  to  my  mouth !  ' 


CHAPTER  XXVII.    VERSES  2,  3. 

a  In  that  day  sing  ye  unto  her,  A  vineyard  of  red  wine.  3  I  the 
LORD  do  keep  it ;  I  will  water  it  every  moment :  lest  any  hurt  it,  I 
will  keep  it  night  and  day. 

V.  2.  A  VINEYARD  OF  RED  WINE]  Hebrew,  kerem  khemer,  'a  vineyard  of 
foaming  juice.'  [See  Prel.  Dis.  on  KHEMER,  and  Note  on  Deut.  xxxii.  14.]  Many 

*  The  A.  V.  rendering  was  retained  by  the  Rev.  ^Benjamin  Parsons,  author  of  'Anti-Bacchus' 
and  '  The  Wine  Question  Settled,'  who  remarks  in  the  latter  work  (pp.  47-8)—"  This  passage 
receives  a  striking  illustration  from  Pliny.  Speaking  of  the  tipplers  of  his  time  he  says,  '  That  we 
may  take  the  more  wine,  we  break  its  strength  by  the  filter.'  His  words  are,  Ut  plus  capiamus  vini 
sacco  frangimus  vires.  And  again,  Utilissimum  vinum  omnibus  sacco  viribus  fractis ;  '  the 
most  useful  wine  is  that  which  has  had  all  its  strength  broken  by  the  filter.'  In  the  notes  on 
the  Delphin  edition  of  Horace,  Car.  lib.  xi.  6,  it  is  said,  Veteres  nempe  mustum  priusquam 
ferbuisset  per  saccum  toties  colabunt  ut  de/iZcaretur,  atque  sic  adempta  quce  vini  vim  aliit, 
augetque,  f&ce,  liquidius,  imbecillius,  lenius,  ac  dulcius  reddebant  vinum,  potuique  jwcundius : 
'  The  ancients  filtered  their  wines  repeatedly  before  they  could  have  fermented,  and  thus  the  faeces 
which  nourish  the  strength  of  the  wine  being  taken  away,  they  rendered  the  wine  itself  more 
liquid,  weaker,  lighter,  sweeter,  and  more  pleasant  to  drink.'  The  f(Kces  which  were  here  taken 
away  were  no  doubt  the  gluten  which,  though  not  known  at  that  time  by  its  scientific  name,  was 
the  active  principle  of  fermentation  ;  and  Dr  Ure,  in  his  late  'Dictionary  of  the  Arts,'  on  the  word 
' Fermentation,'  tells  us  that  if  the  'gluten  or  yeast'  is  removed  by  filtering,  or  by  any  other 
means  caused  to  subside,  fermentation  will  not  take  place.  See,  then,  how  exactly  the  words  of  the 
prophet  and  of  these  naturalists  agree.  Isaiah  speaks  of  'preserved  wines  well  refined,'  or 'well 
filtered.'  Pliny  tells  us  that  wines  were  thus  filtered  to  destroy  their  strength  or  spirit,  and  that 
the  wines  which  had  all  their  strength — not,  mind  ye,  a  part,  but  omnibus  viribus,  all  their 
strength — broken  by  the  filter,  were  the  best  wines.  The  Delphin  commentator  adds  that  this 
filtering  took  place  before  they  could  have  fermented ;  and  Dr  Ure  informs  us  that  when  this  is 
done  grape-juice  will  not  ferment.  Hence,  then,  we  learn  that  the  skemarim,  '  the  wines  on  the 
lees,'  or  '  preserved  wines  well  refined,'  mentioned  by  Isaiah,  were  unfermented  wines,  were  wines 
without  any  strength  or  spirit,  and  on  that  account  were  most  esteemed  in  ancient  days,  and  called 
the  best  and  most  useful  wines.  This  harmless  nutritious  drink,  therefore,  is  the  beverage  to  which 
God  compares  the  blessings  of  the  gospel  feast." 

The  Rev.  W.  Ritchie,  in  his  able  essay  entitled  '  Scripture  Testimony  against  Intoxicating  Wine,' 
observes: — "On  the  whole  we  agree  with  those  who  regard  this  word  (sJiemahrini)  as  meaning  wine 
on  the  lees,  old  and  pure  wine.  The  lees  are  the  refuse  of  the  wine  which  lies  at  the  bottom  of  the 
vessel,  and  preserves  the  wine  in  its  freshness  and  flavor.  [But  there  is  no  proof  that  the  unfer- 
mented albumen  '  preserves  the  wine,'  or  does  any  thing  (until  itself  fermented)  to  the  saccharine 
juice. — EDS.]  The  term  thus  becomes  a  brief  name  for  the  richest  and  best  wines.  But  such 
wine  needed  to  be  strained  ere  it  could  be  used,  and  hence  the  words  added  by  the  prophet,  '  well 
refined.'  Here,  however,  the  whole  tone  of  thought  and  expression  forbids  the  idea  of  supposing  the 
inspired  penman  to  speak,  in  this  promise,  of  intoxicating  wine.  We  are  led,  on  the  contrary,  to 
think  of  the  rich,  refreshing,  unfermented  juice  of  the  grape — the  pure  wine  which  makes  glad 
man's  heart.  This  alone  is  a  fit  emblem  of  the  heavenly  blessings  of  salvation  which  are  here  prom- 
ised by  God  to  our  ruined  world." 

Cranmer's  Version  (ed.  1585)  reads: — "A  feast  of  plenteous  and  delicate  things,  even  of  most 
pleasant  and  daintie  dishes" 


ISAIAH,    XXVIII.    I,    3.  169 

Hebrew  MSS.,  however,  have  kettm  khemtd,  'a  vineyard  of  delight '=  a  delight- 
ful (or  desirable)  vineyard ;  analogous  to  the  shedai  khemed  of  chap,  xxxii.  12 — 
'the  pleasant  fields'  of  the  A.  V.,  and  the  marginal  reading  'fields  of  desire.' 
The  prophet  Amos  has  this  very  expression  (v.  1 1) — karmai  khemed,  '  vineyards  of 
delight '  =  pleasant  vineyards.  The  distinction  between  the  Hebrew  letters  ~|  (d) 
and  ^  (r)  is  so  slight  that  a  change  of  one  for  the  other  might  easily  be  effected  by 
a  transcriber's  error  of  sight  or  hand.  Khemed  is  followed  by  the  Lxx.,  ampelon 
kalos,  'a  beautiful  vineyard';  also  by  the  Arabic;  and  is  supported  by  the 
Targum  of  Jonathan,  'a  vineyard  planted  in  good  ground.'  But  the  V.,  adopting 
Jthemer,  has  vinea  meri,  '  a  vineyard  of  pure  (wine)  ' ;  and  the  Syriac  reads,  '  of  a 
vineyard  of  wine.'  In  this  conflict  of  MSS.  and  versions  no  decision  can  be 
absolute.  On  the  whole,  probability  favors  khemeD ;  but  if  khemed  is  preferred, 
the  prophet  prospect! vely  describes  the  juice  of  the  grape — then  sweetening  and 
ripening — as  if  already  foaming  under  the  treaders*  feet,  and  yielding,  when  drunk 
in  that  state,  before  fermentation  had  set  in,  a  nutritious  and  luscious  beverage. 


CHAPTER  XXVIII.    VERSES  i,  3. 

i  Woe  to  the  crown  of  pride,  to  the  drunkards  of  Ephraim,  whose 
glorious  beauty  is  a  fading  flower,  which  are  on  the  head  of  the  fat 
valleys  of  them  that  are  overcome  with  wine  !  .  .  .  3  The  crown 
of  pride,  the  drunkards  of  Ephraim,  shall  be  trodden  under  feet. 


V.  I,  3.  WOE  TO  THE  CROWN  OF  PRIDE]  Hebrew,  hoi  a  fa  Zth  gfaith  'lamenta- 
tion (is  to)  the  crown  of  pride  (or  splendor).'  The  atereth  is  here  the  wreath  of 
the  reveller.  Many  commentators  think  that  this  image  of  the  '  crown  '  was  sug- 
gested by  the  situation  of  Samaria,  the  capital  city  of  the  kingdom  of  the  same  name, 
encircled  by  a  rich  valley  and  chain  of  hills. 

V.  I.  THE  DRUNKARDS  OF  EPHRAIM]  Hebrew,  shikkorai  Ephraim,  *  the  deep- 
drinkers  of  Ephraim.'  The  Lxx.,  taking  the  sh  as  s,  sikkorai,  reads,  oi  misthotoi^ 
'the  hirelings.'  The  Arabic  follows  in  the  wake;  but  Aquila,  Symmachus,  and 
Theodotion  agree  in  giving  methuontes,  'drunkards.'  The  Syriac  has  'Ephraim 
the  drunken  ' ;  the  V.,  ebriis  Ephraim,  'to  the  drunkards  of  Ephraim.' 

THEM  THAT  ARE  OVERCOME  WITH  WINE]  Hebrew,  halumai  yayin,  'smit- 
ten of  wine '  =  whom  wine  has  smitten.  [Compare  Prov.  xxiii.  35  —  hama- 
lumi,  'they  have  smitten  me,' — showing  that  he  who  is  smitten  by  wine  is 
exposed  to  the  smitings  of  every  foe.  ]  The  margin  of  the  A.  V.  has  '  beaten  with 
wine.'  The  Lxx.  has  the  strange  reading,  oi  methuontes  aneu  oinoti,  'those  who 
are  drunken  without  wine,'  i.  e.  with  pride.  So  the  Arabic.  Aquila  has  oi  katte- 
lasmenoi  oino,  '  those  overthrown  by  wine  ' ;  Symmachus,  oi  peplaneemcnoi  hupo 
oinou,  '  those  wandering  by  wine  ' ;  Theodotion,  oi  katanenugmenoi  oino,  '  those 
stupefied  by  wine';  the  V.,  errantes  a  vino,  'those  wandering  by  wine.'  The 
Syriac  has  'made  foolish ' ;  and  the  T.,  ' broken.' 


The  tribe  of  EPHRAIM  ( =  the  kingdom  of  Israel  as   distinguished  from   the 

kingdom  of  Judah),  occupying  as  it  did  one  of  the  finest  situations  in  the  Holy  Land, 

might  well  be  figuratively  described  as  wearing  '  a  wreath  of  pride  '  or  beauty,   '  a 

glorious  ornament,'  placed  on  '  the  head  of  the  fruitful  valley  ' ;  but  this  '  wreath  ' 

22 


170  ISAIAH,    XXVIII.    7,    8. 

was  merely  a  '  fading  flower,'  for  it  rested  on  the  head  of  'drunkards  ' — of  those 
who  were  'smitten  by  wine,'  and  yet  who  kneeled  down  so  abjectly  to  the  smiter 
that  they  were  about  to  be  '  trodden  under  foot '  by  a  people  more  temperate  and 
robust  than  themselves.  Neither  abundance  of  food,  nor  splendor  of  scenery,  nor 
religious  institutions,  were  able  to  preserve  the  Ephraimites  from  the  effects  of  the 
dissoluteness  which  they  courted  by  their  use  of  the  intoxicating  yayin.  The  Jews 
had  a  tradition  that  the  wine  of  Prugiatha  and  the  waters  (baths}  of  Diomasit  cut 
off  the  ten  tribes.  Buxtorf  interprets  this  of  pleasures  and  delights — effeminacy  of 
mind  and  body.  A  curious  monument  of  their  drunken  habits  survived  in  the 
'  Sychar '  of  John's  Gospel.  [See  Note  on  John  v.  7.] 


CHAPTER  XXVIII.    VERSE  7,  8. 

7  But  they  have  also  erred  through  wine,  and  through  strong  drink 
are  out  of  the  way ;  the  priest  and  the  prophet  have  erred  through 
strong  drink,  they  are  swallowed  up  of  wine,  they  are  out  of  the  way 
through  strong  drink ;  they  err  in  vision,  they  stumble  in  judgment, 
s  For  all  tables  are  full  of  vomit  and  filthiness,  so  that  there  is  no  place 
dean. 


V.  7.  BUT  THEY  ALSO  HAVE  ERRED  THROUGH  WINE]  Hebrew,  ve-gam  a/If  A  bay" 
yayin  shahgu,  'and  also  these  by  wine  have  wandered.'  Shahgah,  '  to  wander,' 
'to  go  astray,'  is  the  same  word  used  in  Prov.  xx.  I,  and  rendered  in  the  A.  V.  'is 
deceived.'  Lxx.,  Codex  B,  has  outoi gar  oino  pepteemmeleemenoi  eisin,  'for  these 
by  wine  have  transgressed'  [pleemmeleo  is  literally  to  commit  a  fault  in  singing; 
hence  to  transgress  in  general].  But  Codex  A  has  peplaneemenoi,  '  have  wan- 
dered.' V.,  verum  hi  quoque  pr<z  vino  nescierunt,  '  truly  these  likewise  by  reason 
of  wine  have  not  known.'  The  Syriac  has  '  they  have  wandered  on  account  of 
wine';  the  Arabic,  ' are  lost  in  wine ';  the  T.,  'have  been  drenched  (inebriated) 
by  wine. ' 

AND  THROUGH  STRONG  DRINK  ARE  OUT  OF  THE  WAY]  Hebrew,  u-vash-shakar 
ta/nt,  'and  by  strong  drink  they  stray' ;  Lxx.,  eplaneetheesan  dia  to  sikera,  '  they 
have  erred  by  means  of  the  sicera ' ;  Syriac,  they  have  wandered  on  account  of 
sicera' ;  Arabic,  ' have  erred  by  what  is  inebriating';  the  T.,  'by  old  wine  have 
been  stupefied ' ;  V.,  et  prcz  ebrictate  erraverunt,  'and  by  reason  of  inebriety  they 
have  erred.' 

THE  PRIEST  AND  THE  PROPHET  HAVE  ERRED  THROUGH  STRONG  DRINK]  Hebrew, 

kohan  ve-nahvi  shahgu  vash-shakar,  '  the  priest  and  the  prophet  have  wandered 
by  strong  drink' ;  Lxx.,  hiereus  kai  propheetees  exesteesan  dia  to  sikera,  'priest  and 
prophet  have  become  deranged  [literally,  'put  out  of  place']  by  means  of  the 
sicera*  Codex  A  reads,  'priest  and  prophet  have  been  deranged  by  means  of 
wine ;  they  have  been  deranged  by  means  of  sicera '  /  Aquila,  eegnoeesan,  '  they 
have  not  known  ' ;  Symmachus,  etarachtheesan,  '  they  have  been  confounded ' ; 
the  V.,  sacerdos  et propheta  nescienint  pro;  ebriatate,  '  the  priest  and  prophet  have 
not  known  by  reason  of  inebriety ' ;  the  Syriac,  '  priests  and  prophets  have  wan- 
dered on  account  of  sicera  '/  the  T.,  '  the  priest  and  the  scribe  have  been  drenched 
by  old  wine  ' ;  the  Arabic,  '  the  priests  as  well  as  the  prophets  have  been  stupefied 
by  reason  of  wine.' 
THEY  ARE  SWALLOWED  UP  OF  WINE]  Hebrew,  nivlZu  min  hay-yayin  '  they 


ISAIAH,    XXVIII.    7,    8.  I/I 

have  been  swallowed  down  (devoured)  from  wine ';  Lxx.,  katepotheesan  dia  ton 
oinon,  '  they  have  been  swallowed  up  by  reason  of  the  wine' ;  the  T.,  '  they  have 
been  cast  down  by  wine';  the  V.,  absorpti  sunt  d  vino,  'they  have  been  swal- 
lowed up  by  wine ' ;  the  Syriac,  '  they  have  been  overwhelmed  by  wine ' ;  the 
Arabic,  'they  have  staggered  by  wine.' 

THEY  ARE  OUT  OF  THE  WAY  THROUGH  STRONG  DRINK]  Hebrew,  tahu  min 
hash-sha^ar,  ' they  have  strayed  from  (by  means  of)  strong  drink';  Lxx.,  eseis- 
theesan  apo  tees  methees,  '  they  have  been  shaken  by  strong  drink ' ;  Codex  A  has 
ton  sikfra,  'from  sicera.'  Aquila  has  apo  tou  methusmatos,  'from  the  inebriating 
drink  ' ;  the  V.,  erraverunt  in  ebrietate,  '  they  have  wandered  with  inebriety  ' ;  the 
T.,  'they  have  wandered  by  old  wine  ';  Theodotion,  in  tee  methee  eesuteutheesan 
hupeionkos,  'by  strong  drink  they  have  been  thoroughly  debauched.' 

THEY  ERR  IN  VISION,  THEY  STUMBLE  IN  JUDGMENT]  Hebrew,  shahgu  barolh, 
pahqu  bl-lilyiah,  '  they  have  wandered  in  vision  (roeh) ;  they  have  staggered  in 
judgment '=  have  failed  to  be  upright  in  the  exercise  of  their  judicial  functions. 
The  V.  has  nescierunt  videntem,  ignoraverunt  judicium,  '  they  have  not  known  one 
seeing  (the  seer),  they  have  been  ignorant  of  judgment.'  Symmachus  has  dielusan 
krisin,  'they  dissolved  (=  destroyed)  judgment';  Lxx.,  Codex  B,  'they  have 
erred;  this  is  zphasma  (apparition  or  sign) ' ;  which  Codex  A  lengthens  into  'they 
have  erred;  this  is  a  phantasma  (image,  fantasy).'  The  Syriac  has  'they  have 
eaten  immoderately';  the  T.,  'they  turned  after  sweet  meat;  their  judges  have 
wandered ' ;  as  if  they  had  joined  gluttony  to  inebriety. 


Verses  7  and  8  may  be  translated,  "And  these  also  have  wandered  through 
wine,  and  by  means  of  strong  drink  have  strayed  ;  the  priest  and  the  prophet  have 
wandered  by  means  of  strong  drink ;  they  have  been  swallowed  down  by  wine ; 
they  have  strayed  by  means  of  strong  drink ;  they  have  wandered  in  vision ;  they 
have  staggered  in  judgment :  for  all  (their)  tables  are  full  of  vomit  and  filth  ;  not 
one  place  is  clean." 


1.  This  statement  is  believed  by  most  commentators  to  concern  the  people  of 
Judah  as  distinguished  from  the  people  of  Israel  (the  ten  tribes  alluded  to  as 
Ephraim,  ver.  I,  2),  and  the  verbs  are  supposed  to  be  put  in  the  past  tense  as  a 
not  unusual  prophetic  future.     If  so,  the  period  spoken  of  must  have  been  the  dark 
and  disastrous  times  which  followed  the  transient  glories  of  Hezekiah's  reign. 

2.  The  physical  effects  of  their  indulgence  in  intoxicating  liquors  are  strikingly 
made  to  portray  their  mental  and  moral  influences.     The  irregular,  wandering 
movements  of  the  man  who  is  in  liquor — never  able  to  preserve  a  straight  line,  and 
never  going  direct  to  any  precise  point — is  emblematical  of  his  erratic  judgments 
and  moral  transgressions.     He  is  '  swallowed  down  '  by  wine,  and  goes  not  where 
his  better  nature,  but  where  the  vinous  'mocker,'  may  convey  him.    The  language 
of  the  eighth  verse,  literal  as  it  is,  also  admits  of  another  application,  for  what  is 
physically  disgusting  is  typical  of  the  filthiness  of  conceptions  and  utterance  induced 
by  inebriating  drinks.     '  No  place  is  clean  '  is  the  verdict  which  must  be  passed 
upon  everything  on  which  alcohol  puts  its  mark. 

3.  This  picture  crowns  a  series  of  prophetic  declarations  which  conclusively 
negative,  the  statement  put  forth  by  some  writers  and  speakers,  without  any  his- 
torical  ground,  that  untie  countries  are  sober  countries,  and  that  the  insidious  pro- 
gress of  the  lust  for  liquor  is  not  to  be  dreaded   in  the  native  'habitats  of  the 
vine.'     Neither  a  beautiful  climate,  nor  sanitary  and  social  laws,  nor  special  teach- 


1 72  ISAIAH,    XXIX.    9. 


ing,  nor  religious  privileges,  nor  peculiar  circumstances,  were  safeguards  against  the 
growth  of  the  drunkard's  appetite  in  all  ranks. 

4.  The  prominence  given  to  the  '  priest '  and  '  the  prophet '  as  the  subjects  of 
this  unhallowed  influence  is  specially  appalling  and  instructive.  The  priest — who 
was  the  people's  representative  with  God, — and  the  prophet — who  was  God's  repre- 
sentative with  the  people, — men  who  should  have  stood  out  as  exemplars  of  purity 
and  as  reprovers  of  the  guilty,  were  among  the  most  depraved !  As  one  conse- 
quence of  their  sin  they  'wandered  in  vision,'  not  being  able  to  fix  their  minds 
upon  the  divine  law  so  as  to  discern  it  either  rationally  or  spiritually,  and  (as  it  has 
been  suggested)  mistaking  for  divine  revelations  the  fancies,  dreams,  and  visions 
of  their  own  distempered  brains.  So  affected,  it  was  unavoidable  that  they  should 
'stagger  in  judgment* — tottering  and  stumbling  in  the  discharge  of  those  duties 
which,  above  all  others,  required  the  utmost  clearness,  serenity,  and  collectedness 
of  mind.  By  this  use  of  wine  and  strong  drink  the  priests,  who  were  pledged  to 
abstinence  while  engaged  in  the  'divine  service'  (Lev.  x.  9),  were  guilty  of 
sacrilege  as  well  as  of  the  particular  sin  committed;  and  the  prophets,  who  are 
thought  to  have  been  trained  as  Nazarites,  if  not  expressly  bound  by  the  vow,  were 
gross  backsliders  from  their  early  temperance.  They,  like  the  less  privileged 
-classes,  had  *  altogether  become  unclean.' 


CHAPTER  XXVIII.    VERSES  9,  10. 

9  Whom  shall  he  teach  knowledge  ?  and  whom  shall  he  make  to 
understand  doctrine  ?  them  that  are  weaned  from  the  milk,  and  drawn 
from  the  breasts.  10  For  precept  must  be  upon  precept,  precept  upon 
precept;  line  upon  line,  line  upon  line;  here  a  little,  and  there  a 
little. 


Ver.  9  is  generally  accepted  as  the  reply  of  the  drunken  priests  and  prophets 
of  Judah,  in  which  they,  with  the  characteristic  self-sufficiency  of  tipplers, 
boast  their  competency  for  their  work, — '  Whom  shall  he  teach  knowledge  ? ' 
Ver.  10 — a  continuation  of  their  reply — is  also  regarded  as  an  ironical  imitation  of 
the  disconnected  mumbling  of  the  tippler, —  Ki-tzav-lahlzahv — tzav-lahtzahv — 
qav-lahqahv — qav-lahqahv — zeair-s/iahni — zeair-shahm,  lj~or  precept  to  precept — 
precept  to  precept — line  to  line — line  to  line — here  a  little — there  a  little. '  They  thus 
complain  that  they  are  treated  as  children  requiring  elementary  instruction ;  and  Dr 
Henderson,  in  his  Commentary,  remarks,  "The  words  are  often  preposterously 
quoted  in  application  to  the  abundant  possession  of  religious  privileges  !  Both  this 
verse  and  ver.  13  convey  the  idea  of  paucity,  or  a  mere  outline  of  instruction,  and 
not  that  of  fulness." 

In  ver.  II  the  prophet  resumes  his  predictions,  and  threatens  these  insensate 
drunkards  that,  since  they  will  not  hear  their  Divine  King  when  He  speaks  to  them 
persuasively,  they  shall  be  made  to  hear  Him  when  He  speaks  through  a  people 
of  'barbarous  language,'  who  will  come  to  chastise  them  for  their  sins. 


CHAPTER  XXIX.    VERSE  9. 

Stay  yourselves,  and  wonder ;  cry  ye  out,  and  cry :  they  are  drunken, 
but  not  with  wine;  they  stagger,  but  not  with  strong  drink. 


ISAIAH,    XXXIV.    4,    5,    7.  173 

THEY  ARE  DRUNKEN,  BUT  NOT  WITH  WINE]  Hebrew,  shakktru  vt-lo  yayin 
•they  have  been  drunken,  and  (there  was)  not  wine '  =\vine  was  not  present. 

THEY  STAGGER,  BUT  NOT  WITH  STRONG  DRINK]  Hebrew,  nahn  vZ-lo  sha,kart 
'  they  have  staggered  (  =  moved  to  and  fro),  and  (there  was)  not  strong  drink.' 

The  Lxx.,  eklutheete  kai  eksteete  kraipaleesate  ouk  apo  sikera  oude  apo  oinon, 
'be  ye  overcome,  and  stupefied,  be  ye  sick  (as  after  a  debauch),  not  by  sicera  nor 
by  wine';  V.,  inebriamini  et  non  a  vino,  movcmini  et  non  ab  ebrietate,  'be  ye 
inebriated  and  not  with  wine,  be  ye  disturbed  and  not  by  inebriety.' 


The  people  of  Jerusalem  should  be  as  besotted  as  those  who  had  filled  themselves 
with  intoxicating  yayin,  and  as  unsteady  and  helpless  in  their  actions  as  those  who- 
had  plied  themselves  with  intoxicating  shakar. 


CHAPTER  XXX.    VERSE  24. 

The  oxen  likewise  and  the  young  asses  that  ear  the  ground  shall 
eat  clean  provender,  which  hath  been  winnowed  with  the  shovel  and 
with  the  fan. 


CLEAN  PROVENDER]  Hebrew,  btlil  khahmitz,  'mixed  food,  salted.'  The  deri- 
vation of  khahmitz  from  khahmatz  implies  such  a  pungency  in  the  provender  as  salt 
would  supply. 

CHAPTER  XXXII.    VERSE  10. 

Many  days  and  years  shall  ye  be  troubled,  ye  careless  women  :  for 
the  vintage  shall  fail,  the  gathering  shall  not  come. 


THE  VINTAGE  SHALL  FAIL]  Hebrew,  kahlah  va/ifzir,  'the  cutting  (of  grapes) 
shall  fail.' 


CHAPTER  XXXII.    VERSE  12. 

They  shall  lament  for  the  teats,  for  the  pleasant  fields,  for  the 
fruitful  vine. 


FOR  THE  PLEASANT  FIELDS]  Hebrew,  al  sMai-khlmtd,  '  for  the  fields  of  delight " 
=  the  delightful  fields.  [See  Note  on  chap,  xxvii.  2,  3.] 

FOR  THE  FRUITFUL  VINE]  Hebrew,  al  glphln  poriyah,  '  for  (on  account  of)  the 
prolific  vine.' 

CHAPTER  XXXIV.    VERSE  4. 

And  all  the  host  of  heaven  shall  be  dissolved,  and  the  heavens 
shall  be  rolled  together  as  a  scroll :  and  all  their  host  shall  fall  down,  as 
the  leaf  falleth  off  from  the  vine,  and  as  a  falling  fig  from  the  fig  tree. 


FROM  THE  VINE]  Hebrew,  mig-gtphen. 


CHAPTER  XXXIV.    VERSES  5,  7. 

s  For  my  sword  shall  be  bathed  in  heaven :  behold,  it  shall  come 
down  upon  Idumea,  and  upon  the  people  of  my  curse,  to  judgment. 


174  ISAIAH,    XLI.    17,    1 8. 

.  .  .  7  And  the  unicorns  shall  come  down  with  them,  and  the  bul- 
locks with  the  bulls ;  and  their  land  shall  be  soaked  with  blood,  and 
their  dust  made  fat  with  fatness. 


V.  5.  FOR  MY  SWORD  SHALL  BE  BATHED  IN  HEAVEN]  The  Hebrew  for  bathed 
is  rivthah,  'steeped,'  'drenched';  Lxx.,  emethusthee  ;  V.,  inebriatus  est. 

V.  7.  THEIR  LAND  SHALL  BE  SOAKED  WITH  BLOOD]  The  margin  of  A.  V.  gives 
'  drunken ' ;  but  the  Hebrew  is  the  same  as  in  ver.  5  above,  rivthak,  rendered 
'bathed';  Lxx.,  methustheesetai ;  V.,  inebriatur. 


CHAPTER  XXXVI.    VERSES  16,  17. 

16  Hearken  not  to  Hezekiah :  for  thus  saith  the  king  of  Assyria, 
Make  an  agreement  with  me  by  a  present,  and  come  out  to  me :  and 
eat  ye  every  one  of  his  vine,  and  every  one  of  his  fig  tiee,  and  drink 
ye  every  one  the  waters  of  his  own  cistern ;  17  Until  I  come  and  take 
you  away  to  a  land  like  your  own  land,  a  land  of  corn  and  wine,  a 
land  of  bread  and  vineyards. 


V.  17.  WINE]  Hebrew,  tirosh,  'vine-fruit.' 

BREAD]  Hebrew,  lekhem,  'bread  '=»  all  food  made  of  corn. 


[See  Note  on  2  Kings  xviii.  31,  32,  where  the  same  words  occur.] 


CHAPTER  XXXVII.    VERSE  30. 

And  this  shall  be  a  sign  unto  thee,  Ye  shall  eat  this  year  such  as 
groweth  of  itself;  and  the  second  year  that  which  springeth  of  the 
same :  and  in  the  third  year  sow  ye,  and  reap,  and  plant  vineyards, 
and  eat  the  fruit  thereof. 

AND  PLANT  VINEYARDS]  Hebrew,  v%-nitu  khnhmim,  'and  plant  vineyards.' 


CHAPTER  XLI.    VERSES  17,  18. 

i7When  the  poor  and  needy  seek  water,  and  there  is  none,  and 
their  tongue  faileth  for  thirst,  I  the  LORD  will  hear  them,  /  the  God 
of  Israel  will  not  forsake  them,  isl  will  open  rivers  in  high  places, 
and  fountains  in  the  midst  of  the  valleys :  I  will  make  the  wilderness 
a  pool  of  water,  and  the  dry  land  springs  of  water. 


No  imagery  could  be  more  forcibly  descriptive  of  suffering  than  that  of  thirst, 
when  water  could  not  be  procured,  and  when  the  tongue  (z.  e.  power  of  speech) 
had  failed  for  want  of  moisture ;  and,  on  the  other  hand,  no  imagery  could  more 
fitly  set  forth  the  fulness  and  blessedness  of  an  escape  from  this  trouble  than  the 
promise  that  streams  should  flow  from  high  places,  fountains  burst  forth  in  the 
valleys  and  the  wilderness,  and  an  arid  soil  abound  with  pools  and  springs. 


ISAIAH,    XLIV.    12.  175 


CHAPTER  XLIII.     VERSE  20. 

The  beast  of  the  field  shall  honor  me,  the  dragons  and  the  owls : 
because  I  give  waters  in  the  wilderness,  and  rivers  in  the  desert,  to 
give  drink  to  my  people,  my  chosen. 


For  ancient  Israel  God  provided  water  out  of  the  flinty  rock,  which  followed 
them  during  their  desert  journeying;  but,  under  the  figure  of  a  still  more  abundant 
supply  of  the  vital  fluid,  He  promises  a  triumphant  deliverance  for  His  people, 
conditional,  however,  upon  their  repentance  and  fidelity. 


CHAPTER  XLIII.    VERSE  24. 

Thou  hast  bought  me  no  sweet  cane  with  money,  neither  hast 
thou  filled  me  with  the  fat  of  thy  sacrifices :  but  thou  hast  made  me 
to  serve  with  thy  sins,  thou  hast  wearied  me  with  thine  iniquities. 


HAST  THOU  FILLED  ME]  Hebrew,  hirvithahni,  'hast  thou  filled  me  to  the 
full.'  The  margin  of  A.  V.  gives  'made  me  drunk,  or  abundantly  moistened  me.' 
The  verb  is  rahvak,  so  often  before  noticed.  Lxx.,  cpethumeesa,  'have  I  desired'; 
V.,  inebriasti  mf,  the  use  of  which  in  reference  to  the  'fat  of  sacrifice*  shows  that 
intbrio,  like  rahvah  and  shahkar,  had  radically  a  reference  to  filling-to-the-full, 
and  not  to  any  intoxicating  effect  of  the  article  consumed. 


CHAPTER  XLIV.    VERSE  12. 

The  smith  with  the  tongs  both  worketh  in  the  coals,  and  fashioneth 
it  with  hammers,  and  worketh  it  with  the  strength  of  his  arms :  yea, 
he  is  hungry,  and  his  strength  faileth :  he  drinketh  no  water,  and  is 
faint. 


The  ancient  hammersmith,  when  he  drank  no  water,  was  faint.  It  is  also 
implied  that  to  water  he  looked  for  the  liquid  refreshment  of  which  he  stood  in 
need.  In  our  own  country,  before  the  introduction  of  Temperance  societies,  some 
of  the  hardest  work  in  foundries  was  performed  without  fermented  liquors,  and 
continues  to  be  so  executed  at  this  day,  even  where  the  workmen  are  not  at  other 
times  abstainers.  The  mingling  of  oatmeal  with  the  water  is  not  less  useful  in  the 
case  of  man  than  of  the  horse.*  It  would  be  worth  untold  millions  to  the  laboring 
classes  —  to  say  nothing  of  many  other  advantages  transcending  all  pecuniary 

•The  Times  newspaper,  in  a  graphic  account  (Sept.,  1867)  of  the  rolling  of  a  fifteen-inch  armor- 
plate  at  the  Atlas  Works,  Sheffield,  gave  a  powerful  testimony  to  the  superiority  of  abstinence : — 
*'  Sometimes  we  came  on  groups  of  men  who  were  saturating  in  water  the  rough  bands  of  sacking 
in  which  they  were  enveloped  before  going  to  wrestle  with  some  white-heat  forging:  sometimes  on 
men,  nearly  naked,  with  the  perspiration  pouring  from  them,  who  had  come  to  rest  for  a  moment 
from  the  puddling  furnaces,  and  to  take  a  long  drink  of  the  thick  oatmeal  and  water,  which  is  all 
that  they  venture  on  during  their  labor,  and  which  long  experience  has  proved  to  be  the  most 
sustaining  of  all  drinks  under  the  tremendous  heat  to  which  they  were  subjected"  One  of  the 
workmen  writing  to  the  Alliance  News  in  reference  to  this  paragraph  (Oct.  12,  1867)  observed, — 
"  Very  many  of  the  workmen  at  the  Atlas  Works  are  total  abstainers,  and-  at  the  Cyclops  (where 
an  armor-plate  of  fourteen  inches  in  thickness  was  rolled  more  than  two  years  ago,  and  where 
plates  from  four  to  nine  inches  in  thickness,  and  of  the  finest  Quality,  are  occasionally  rolled)  the 
teetotalers  are  nearly  man  for  man  with  the  drinkers,  the  cnief  roller  and  furnaceman  being 
teetotalers,  one  of  fourteen  and  the  other  of  eight  years'  standing."  Be  it  observed  that  during 
the  actual  manipulation  of  these  iron  plates,  all  the  workmen  find  abstinence  essential  to  vigor 
and  endurance. 


ISAIAH,    LI.    17. 


estimate  —  were  they  to  cast  off  their  superstitious  faith  in  the  power  of  alcoholic 
liquors  to  assist  them  in  their  daily  toil.  Beer  is  still  the  fetich  of  the  '  freeborn 
Englishman  '  as  it  was  in  the  days  of  De  Foe,  who  satirizes  the  slavish  worship  in 
some  well-known  lines. 


CHAPTER  XLIX.    VERSE  26. 


And  I  will  feed  them  that  oppress  thee  with  their  own  flesh ;  and 
they  shall  be  drunken  with  their  own  blood,  as  with  sweet  wine :  and 
all  flesh  shall  know  that  I  the  LORD  am  thy  Saviour  and  thy  Re- 
deemer, the  mighty  One  of  Jacob. 


AND  THEY  SHALL  BE  DRUNKEN  WITH  THEIR  OWN  BLOOD,  AS  WITH  SWEET 
WINE]  The  Hebrew,  -vl-kS-ahsis  dahmam  yishkahrun,  '  and  like  fresh  grape-juice 
their  own  blood  they-shall-drink-to-the-full,'  *.  e.  by  a  strong  figure,  they  shall 
drink  as  plentifully  of  their  own  blood  as  they  have  been  accustomed  to  drink  of 
the  fresh-trodden  juice  of  the  grape.  [As  to  AHSIS,  see  Prel.  Dis.]  The  clear 
meaning  ofshah-kar  here  is  simply  that  of  drinking  largely,  without  any  intoxication 
implied ;  and  shah-kar,  instead  of  rahvah,  is  used  because  ahsis  connects  the  idea 
of  sweetness  with  the  draught.  The  Lxx.,  kai  piontai  hos  oinon  neon  to  haima 
auton,  kai  methutheesontai,  'and  they  shall  drink — as  (if  it  were)  new  wine — their 
own  blood,  and  shall  be  filled  full ' ;  V.,  et  quasi  musto  sanguine  suo  inebriabuntur, 
*  and  as  with  must  (fresh  grape-j  uice),  with  their  own  blood  they  shall  be  inebriated 
(filled  to  the  full).'  The  T.  has  'and  as  they  are  satiated  with  pure  wine  J(mak- 
hamar  marith),  so  the  beasts  of  the  field  shall  be  satiated  with  their  blood.' 


CHAPTER  LI.    VERSE  17. 

Awake,  awake,  stand  up,  O  Jerusalem,  which  hast  drunk  at  the 
hand  of  the  LORD  the  cup  of  his  fury ;  thou  hast  drunken  the  dregs 
of  the  cup  of  trembling,  and  wrung  them  out. 


THE  CUP  OF  ms  FURY]  Hebrew,  eth  kos  khamahtho,  'the  cup  of  his  heat 
(fury).'  [As  to  KHAMATH,  see  Prel.  Dis.,  and  Notes  on  Deut.  xxxii.  24;  Job 
xxi.  20;  Psa.  Iviii.  5  ;  Hos.  vii.  5.] 

THE  DREGS  OF  THE  CUP  OF  TREMBLING]  Hebrew,  eth-qiibaath  kos  hataralah, 
'  the  lowest  contents  of  the  cup  of  reeling. '  Under  qubadth,  in  allusion  to  this 
verse,  Gesenius  writes,  "'The  chalice  of  the  cup.'  Abulwalid  understands  the 
froth  and  dregs  of  the  cup  (from  the  idea  of  covering),  but  the  explanation  already 
given  is  the  better.  What  is  probably  meant  by  qubadth  kos  is  '  the  .whole  cup, 
even  to  the  bottom.'  "  Henderson  renders  qubaath  by  'goblet,'  and  kos  hatara- 
lah  by  'cup  of  intoxication.'  This  is  the  'cup  of  trembling,'  or  'reeling.' 
Symmachus  has  ton  krateera  tou  sparagmou,  'the  cup  of  convulsion,'  or  agony. 
[See  Note  on  Psa.  xlix.  5,  where  the  A.  V.  renders  hataralah  by  'astonishment.'] 

AND  WRUNG  THEM  OUT]  Hebrew,  matzith,  '  thou  hast  sucked  up  (  =  drained  it),' 
— from  matzah,  'to  suck  up.' 

The  Lxx.  gives  to  poteerion  tou  thumou  an  tou,  to  poteerion  tees  ptoseos,  to  kondu 
tou  thumou  exepies  kai  exekenosas,  'the  cup  of  his  anger,  the  cup  of  falling, 


ISAIAH,    LV.    I,    2. 


(  =  destruction,)  the  drinking-cup  of  (his)  anger  thou  hast  drunk  up  and  hast 
emptied  out';  the  V.,  bibisti  calicem  tree  ejns ;  usque  ad  fundum  calicis  soporis 
bibisti,  ft  potdsti  usque  ad  faces,  '  thou  has  drunk  the  cup  of  his  wrath;  even  to 
the  bottom  of  the  cup  of  stupor  thou  hast  drunk,  and  thou  hast  drunk  even  to  the 
dregs.' 


CHAPTER  LI.    VERSE  21. 

Therefore  hear  now  this,  thou  afflicted,  and  drunken,  but  not  with 
wine. 


AND  DRUNKEN,  BUT  NOT  WITH  WINE]  Hebrew,  rishtkurath  v2-lo  miy-yayin, 
'and  (thou)  drunken,  and  not  from  wine  ' ;  Lxx.  kai  methuousa  ouk  apo  oinou ; 
V.  et  cbria  non  a  vino,  *  and  drunken,  not  from  wine. ' 


CHAPTER  LI.    VERSE  22. 

Thus  saith  thy  Lord  the  LORD,  and  thy  God  that  pleadeth  the 
cause  of  his  people,  Behold,  I  have  taken  out  of  thine  hand  the  cup 
of  trembling,  even  the  dregs  of  the  cup  of  my  fury;  thou  shalt  no 
more  drink  it  again. 


[As  to  'cup  of  trembling,'  etc.,  see  Notes  on  ver.  17.] 


CHAPTER  LV.    VERSE  i. 

Ho,  every  one  that  thirsteth,  come  ye  to  the  waters,  and  he  that 
hath  no  money;  come  ye,  buy,  and  eat;  yea,  come,  buy  wine  and 
milk  without  money  and  without  price. 


WINE  AND  MILK]  Hebrew,  yayin  vt-khahlav,  'wine  and  milk.'  The  latter 
word,  pointed  as  khelt-v,  would  designate  'fatness,'  which  some  interpreters  regard 
as  the  true  sense ;  in  which  case  yayin  would  represent  all  sweet  drinks,  and 
khtlev  all  nutritious  food.  Lxx.,  phagete  oinou  kai  stear,  'eat  wine  and  fat- 
ness ' ;  V.,  emite  vinum  et  lac,  '  buy  wine  and  milk.'  If  khahlahv  is  retained,  and 
rendered  'milk,'  it  is  not  impossible  that  yayin  may  be  used  in  the  general  sense 
of  grapes,  and  all  that  they  yield,  as  affording  the  solid  food,  to  '  eat '  which  the 
invitation  is  extended. 

CHAPTER  LV.    VERSE  2. 

Wherefore  do  ye  spend  money  for  that  which  is  not  bread?  and 
your  labor  for  that  which  satisfieth  not  ?  hearken  diligently  unto  me, 
and  eat  ye  that  which  is  good,  and  let  your  soul  delight  itself  in 
fatness. 


The  inquiries  of  this  verse  are  susceptible  of  an  important  application  to  material 
as  well  as  spiritual  objects.  They  are  specially  pertinent  to  those  who  waste  their 
means,  often  the  scanty  reward  of  toilsome  labor,  upon  intoxicating  beverages 
which  'satisfy  not.'  Their  wisdom,  and  that  of  all  men,  is  to  renounce  such 
drinks,  purchasing  and  eating  in  preference  that  'which  is  good,'  and  delighting  in 
the  '  fatness '  of  which  they  now  deprive  themselves  by  their  expenditure  upon 
inebriating  liquors. 

23 


178  ISAIAH,    LX.    7. 


CHAPTER  LV.    VERSE  10. 

For  as  the  rain  cometh  down,  and  the  snow  from  heaven,  and 
returneth  not  thither,  but  watereth  the  earth,  and  maketh  it  bring 
forth  and  bud,  that  it  may  give  seed  to  the  sower,  and  bread  to  the 
eater. 


BUT  WATERETH  THE  EARTH]  Hebrew,  im  hirvah  eth  hah-ahretz,  'but  saturates 
the  earth.'     Hirvah  is  the  Hiphil  conjugation  of  rahvah. 


CHAPTER  LVI.    VERSE  12. 

Come  ye,  say  they,  I  will  fetch  wine,  and  we  will  fill  ourselves  with 
strong  drink;  and  to-morrow  shall  be  as  this  day,  and  much  more 
abundant. 


I  WILL  FETCH  WINE]  Hebrew,  eqkhah yayin,  'I  will  fetch  wine.' 
AND  WE  WILL  FILL  OURSELVES  WITH  STRONG  DRINK]  Hebrew,  ve-nisbcah 
shakar,  'and  we  will  suck  up  strong  drink.'  Nisbeah  is  from  sah-bah,  'to  suck,' 
'to  tope.'  [See  Prel.  Dis.,  and  Notes  on  Deut.  xxi.  20;  Prov.  xxiii.  20,  21;  Isa. 
i.  22;  Hos.  iv.  18;  Nah.  i.  10.]  This  verse  is  absent  from  the  Lxx.,  but  it  is 
given  by  Theodotion,  who  for  wine  has  oinon,  and  for  strong  drink,  metheen. 
The  V.  has  sumamus  vinum  et  impleamur  ebrietate,  '  let  us  take  wine  and  be  filled 
with  drunkenness.' 


This  language  is  the  quintessence  of  sensuality,  though,  as  with  many  ancient 
tipplers,  it  was  the  quantity  rather  than  the  spirituous  strength  of  their  liquor 
which  was  principally  regarded.  The  concluding  clause,  which  literally  reads, 
'and  as  to-day,  so  to-morrow  shall  be,  great,  exceedingly,  abundantly,'  expresses 
the  exuberant  delight  experienced  in  the  prospect  of  continued  indulgence — a  per- 
petual revelry. 


CHAPTER  LVIII.    VERSE  n. 

And  the  LORD  shall  guide  thee  continually,  and  satisfy  thy  soul 
in  drought,  and  make  fat  thy  bones :  and  thou  shalt  be  like  a  watered 
garden,  and  like  a  spring  of  water,  whose  waters  fail  not. 


LIKE  A  WATERED  GARDEN]  Hebrew,  ke-gan  raveh,  'like  a  garden  drenched'; 
Lxx.  hos  keepos  methuon,  '  as  a  saturated  garden ' ;  V.,  quasi  hortus  itigatus,  'as 
an  irrigated  garden.' 

CHAPTER  LX.    VERSE  7. 

All  the  flocks  of  Kedar  shall  be  gathered  together  unto  thee,  the 
rams  of  Nebaioth  shall  minister  unto  thee :  they  shall  come  up  with 
acceptance  on  mine  altar,  and  I  will  glorify  the  house  of  my  glory. 


THE  RAMS  OF  NEBAIOTH]  Hebrew,  ailai  Nevaioth.  The  Nabathsea,  or  Na- 
bathoeans,  who  are  supposed  to  have  been  descended  from  Nebajoth,  the  firstborn 
of  Ishmael  (Gen.  xxv.  13),  inhabited  the  central  part  of  Arabia.  Their  wealth  was 
pastoral,  though  some  branches  of  the  tribe  were  addicted  to  commerce.  In  his 


ISAIAH,    LXII.    8,    9.  179 


description  of  them  Diodorus  Siculus  (B.  c.  60)  notices  some  peculiarities  in  which 
they  very  closely  resemble  the  Rechabites.  The  words  of  the  Sicilian  geographer 
are,  '  It  is  a  law  (nomos)  among  them  not  to  sow  corn,  nor  to  plant,  nor  to  use 
wine  (rncctc  oino  chreesthai\  nor  to  build  a  house'  (xix.  c.  94).  See  Notes  on  Jer. 

XXXV. 


CHAPTER  LXI.    VERSE  5. 

And  strangers  shall  stand  and  feed  your  flocks,  and  the  sons  of  the 
alien  shall  be  your  plowmen  and  your  vinedressers. 


AND  YOUR  VINEDRESSERS]  Hebrew,  ve-kormaikem,    'and  your  vineyards '  = 
vinedressers. 

CHAPTER  LXII.    VERSES  8,  9. 

s  The  LORD  hath  sworn  by  his  right  hand,  and  by  the  arm  of  his 
strength,  Surely  I  will  no  more  give  thy  corn  to  be  meat  for  thine 
enemies ;  and  the  sons  of  the  stranger  shall  not  drink  thy  wine,  for 
the  which  thou  hast  labored :  9  But  they  that  have  gathered  it  shall 
eat  it,  and  praise  the  LORD  ;  and  they  that  have  brought  it  together 
shall  drink  it  in  the  courts  of  my  holiness. 


V.  8.  SHALL  NOT  DRINK  THY  WINE]  Hebrew,  ve-im-yishtu  tiroshak,  'and  shall 
not  drink  thy  vine-fruit ' ;  Lxx.,  kai  ei  eti  piontai  hyoi  allotrioi  ton  oinon  sou,  '  and 
if  longer  the  foreign  children  shall  drink  thy  wine ' ;  V.,  et  si  biberint  filii  alieni 
fin  urn  tuum,  'and  if  the  foreign  children  should  drink  thy  wine.' 


Though  tirosh  occurs  thirty-eight  times  in  the  Old  Testament,  this  is  the  only 
passage  where  it  is  connected  with  the  act  of  drinking.  The  real  character  of 
tirosh  as  '  vine-fruit '  is  too  firmly  established  by  an  induction  of  texts  to  permit 
the  affixing  of  another  meaning  to  it,  on  the  strength  of  this  single  verse.  If  we 
were  constrained  to  view  the  construction,  as  an  exception  to  the  rule,  it  would 
remain  an  exception,  certainly  not  invalidating,  if  it  did  not  confirm,  the  rule. 
But  there  is  no  reason  for  regarding  the  collocation  of  this  passage  as  at  all  incon- 
sistent with  the  fact  that  tirosh  denoted  a  solid  and  not  a  liquid  substance.  That 
the  prophet  speaks  of  it  as  if  it  were  a  liquid  is  explicable  by  supposing  that  he 
speaks  figuratively,  or  elliptically. 

1.  To  put  one  thing  for  another,  especially  when  the  objects  are  closely  allied, 
is  a  figure  of  speech  common  alike  to  poetry  and  prose.     In  this  very  verse  'corn* 
(dahgan),  which  is  said  to  be  eaten,  is  used  for  bread  (lekheni)  made  from  the  flour 
of  corn ;  and  so  '  to  drink  the  tirosh '  is  an  easy  and  parallel  figure,  signifying  drink- 
ing the  yayin  which  the  tirosh  would  yield  after  pressure. 

2.  Elliptical  modes  of  expression  are  universal,  and  give  rise  to  phraseology  that 
is  apparently  figurative.     Thus  to  '  send  a  cut  of  meat '  is  to  send  a  piece  cut  from 
another ;  to  '  make  up  a  purse '  is  to  make  up  a  sum  of  money  to  be  put  into  a 
purse  for  presentation ;  to  '  drink  a  bottle,'  or  a  '  cup,'  is  to  drink  what  the  vessels 
contain.     The  last  examples  are  strictly  analogous  to  the  phrase  'to  drink  tirosh,' 
meaning  to  drink  the  juice  held  in  its  grapes  as  in  bottles,  and  so  held  as  to  be  free 
from  every  contaminating  and  deteriorating  influence. 


180  ISAIAH,    LXIII.    I,    2    3,    6. 

AND   THEY  THAT   HAVE    BROUGHT    IT   TOGETHER    SHALL    DRINK    IT]     Hebrew, 

umqabtzahv  yishtuhu,  '  and  those  collecting  it  shall  drink  it.'  The  meaning  of 
qah-botz  is  'to  collect,'  'to  gather,'  and  inferentially  marks  the  solid  nature  of  the 
substance  gathered — the  tiros  k  which  by  figure  or  ellipsis  is  said  to  be  drunk.  This 
is  admitted  by  Gesenius,  who,  though  in  most  other  places  regarding  tirosh  as 
*new  wine,'  explains  qah-botz  by  a  reference  to  this  passage  as  signifying  '  to  collect 
things,  as  grapes* 


CHAPTER  LXIII.    VERSE  i. 

Who  is  this  that  cometh  from  Edom,  with  dyed  garments  from 
Bozrah  ?  this  that  is  glorious  in  his  apparel,  traveling  in  the  great- 
ness of  his  strength  ?  I  that  speak  in  righteousness,  mighty  to  save. 


WITH  DYED  GARMENTS]  Hebrew,  kharmitz  be-gahdim,  'bright  with  garments.' 
The  use  of  khamutz  in  this  connection  is  to  be  referred  to  a  law  of  language  by  which 
words  descriptive  of  effects  upon  one  sense  are  applied  to  effects  upon  another. 
Thus  we  speak  of  ' a  sweet  flower,'  '  a  beautiful  song,'  '  a  well-toned  picture.'  The 
most  remarkable  example,  perhaps,  is  that  of  the  blind  man  who,  asked  what 
were  his  conceptions  of  scarlet,  answered  that  he  supposed  it  was  like  the  sound  of 
a  trumpet — i.  e.  vivid  and  thrilling  in  its  effects.  So  the  effect  of  fermentation  in 
giving  to  sweet  liquors  a  pungent  taste  (whether  alcoholic  or  acid)  is  employed  in 
this  passage  to  depict  the  vivid  impression  made  upon  the  eye  by  a  hero  arrayed 
in  dyed  garments,  probably  of  a  crimson  or  purple  color. 


CHAPTER  LXIII.    VERSES  2,  3,  6. 

2  Wherefore  art  thou  red  in  thine  apparel,  and  thy  garments  like 
him  that  treadeth  in  the  winefat  ?  3  I  have  trodden  the  winepress 
alone ;  and  of  the  people  there  was  none  with  me :  for  I  will  tread 
them  in  mine  anger,  and  trample  them  in  my  fury ;  and  their  blood 
shall  be  sprinkled  upon  my  garments,  and  I  will  stain  all  my 
raiment.  .  .  .  6  And  I  will  tread  down  the  people  in  mine 
anger,  and  make  them  drunk  in  my  fury,  and  I  will  bring  down 
their  strength  to  the  earth. 

V.  2.  RED  IN  THINE  APPAREL]  Hebrew,  ahdom  lilvushekah,  'red  as  to  thy 
apparel.'  This  redness  is  compared  to  the  color  of  'blood'  in  ver.  3.  The 
garments  of  the  hero  are  represented  as  red  with  blood,  and  thus  resembling  those 
who  trod  in  the  wine-press.  This  comparison  intimates  the  abundance  of  grapes 
yielding  a  bright  red  juice.  On  this  point  we  present  below  an  instructive  extract.* 

*  "  The  grape  cultivated  in  the  open  air  in  this  country  has,  for  the  most  part,  a  husk  of  a  dusky 
yellowish  green,  and  juice  colorless  or  of  a  cloudy  white ;  and  though  the  purple-husked  grape  is 
also  met  with,  the  juice  of  that  is  either  colorless,  or  very  slightly  tinged  with  a  pale  yellowish 
hue,  little  differing  from  what  is  generally  termed  white.  Only  one  instance  of  a  red  or  purple- 
juiced  grape  grown  in  the  open  air  m  Great  Britain  is  known  to  the  writer.  Even  in  hothouses  it 
is  seldom  that  a  red-juiced  grape  can  be  met  with,  though  red  or  black-husked  grapes  are  common 
enough.  The  celebrated  Speechly,  who  was  gardener  to  the  Duke  of  Portland,  and  raised  at 
Welbeck  Abbey  the  immense  cluster  of  Syrian  grapes  mentioned  in  a  former  part  of  this  treatise 
[see  page  46  of  this  work],  says,  in  his  work  on  the  vine,  that  the  juice  of  the  claret  grape  is  of  a 
red  blood  color,  a  statement  the  correctness  of  which  has  been  confirmed  to  the  author  by  several 


ISATAH,    LXV.    8.  i8l 


IN  THE  \VI.NKI  AT]  Hebrew,  bt-gath,  'in  the  press  '  (gath  is  referred  to  ganan, 
«to  pound,'  'to  press');  Lxx.,  leenoit ;  V.,  /'//  torculari. 

V.  3.  THE  WINEPRESS]  Hebrew,  purah,  'press.'  This  word  occurs  only 
here  and  in  Hag.  ii.  16.  It  is  derived  from  fur,  '  to  break ' ;  hence  purah  is  the 
place  where  the  grapes  were  crushed  by  the  treaders.  The  V.  has  torcular ;  the 
Lxx.  gives  no  equivalent ;  Symmachus  has  leenon. 

V.  6.  AND  I  WILL  MAKE  THEM  DRUNK]  Hebrew,  va-ashafo&m,  'and  I  have 
intoxicated  them.'  The  generic  sense  of  shahkar,  'to  satiate,'  'fill  to  the  full,'  is 
here  applied  to  intoxication,  as  the  succeeding  phrase  intimates. 

\Vi  in  MY  ANGER]  Hebrew,  vakhamathi,  '  with  my  heat  (fury).'  Here  kha-math 
is  rendered  in  A.  V.  '  anger ' ;  but  in  ver.  5,  vakhamathi,  it  is  translated  '  and 
my  fury.'  The  radical  sense  of  'heat '  naturally  gave  rise  to  the  derivative  senses 
of  inflammatory  'poison,'  and  figuratively  of  'anger,'  'indignation.'  The  Lxx.  is 
without  this  clause,  but  Symmachus  and  Theodotion  possess  it, — kai  emethusa 
autous  en  thumo  mou,  'and  I  have  made  them  drunk  with  my  wrath.'  V.,  et 
incbriavi  eos  in  indignatione  mea.  Dr  Henderson  prefers  the  reading,  '  I  brake 
them  in  pieces,'  instead  of  '  I  have  made  them  drunk.' 


The  Divine  Ruler  is  represented  as  filling  His  enemies  with  His  khamath,  which 
has  upon  them  the  effect  of  a  poisonous  potion;  and  as  intoxication  can  never 
really  impart  vigor  to  those  who  are  the  subjects  of  it,  it  is  strikingly  added, 
'And  I  -will  bring  down  their  strength  to  the  earth.'  That  which  inebriates  neces- 
sarily enervates,  and  the  degree  of  enervation  (other  things  being  equal)  is  always 
proportional  to  the  quantity  consumed  in  a  given  time.  Strong  drink  is  only 
strong  to  weaken  both  body  and  mind — a  lesson  which  the  world  has  yet  to  com- 
prehend and  act  upon.  Most  instructive  is  it  to  observe  that  when  God  would 
present  a  symbol  of  His  retributive  wrath  He  selects  for  this  purpose  an  intoxi- 
cating draught,  which  '  brings  down  the  strength  '  of  His  adversaries  '  to  the  earth.' 


CHAPTER  LXV.    VERSE  8. 

Thus  saith  the  LORD,  As  the  new  wine  is  found  in  the  cluster,  and 
one  saith,  Destroy  it  not ;  for  a  blessing  is  in  it :  so  will  I  do  for  my 
servants'  sakes,  that  I  may  not  destroy  them  all. 


As  THE  NEW  WINE  IS  FOUND  IN  THE  CLUSTER]  Hebrew,  ka-asher  yimmahtzd, 
hat-tirosh  bah-eshkol,  '  like  as  the  vine-fruit  is  in  a  cluster  (or  on  a  vine-stalk) ' ; 
Lxx.,  Ads  tropon  etiretheesetai  ho  rhox  en  to  botrui,  'as  the  grape-stone  shall  be 

intelligent  horticulturists,  one  of  whom  observes  that  it  is  a  little  black  grape,  harsh  and  disagree- 
able to  eat.  It  is  a  French  grape,  though  cultivated  elsewhere,  as  in  Italy,  under  the  name  of 
'claretto  rosso  di  Francia,'  being  used  for  the  purpose  of  mixing  with  other  wines  to  give  them 
color.  There  is  also  a  Spanish  grape,  called  'tinto,'  which  is  described  as  of  exquisite  flavor 
and  unrivaled  sweetness  having  a  rich  crimson  juice,  almost  like  blood ;  and  from  it,  the  author 
is  informed,  the  sweet  wine  called  'tent,'  frequently  used  for  sacramental  purposes,  is  made. 
There  can  be  little  doubt  that  such  grapes  were  well  known  in  Judea  in  former  times  and  those 
who  were  familiar  with  it  would  at  once  perceive  the  full  force  and  propriety  of  the  term  '  blood  of 
the  grape,'  and  the  comparison  between  wine  made  of  that  particular  grape  and  blood.  In  the 
Apocrypha  (i  Mace.  vi.  34)  a  singular  circumstance  is  mentioned  of  an  artifice  resorted  to  for 
provoking  the  war  elephants:  'And  to  the  end  that  they  might  provoke  the  elephants  to  fight, 
they  showed  them  the  blood  of  grapes  and  mulberries.'  The  juice  of  these  crapes  must  evidently 
have  been  red,  or  it  could  not  have  deceived  so  sagacious  an  animal.  Achilles  Tatius,  a  Greet 
author  (A.  D.  300),  in  his  second  book,  relates  that  Bacchus  once  being  entertained  by  a  Tynan 
shepherd,  gave  him  some  wine  to  drink.  The  shepherd,  after  he  had  tasted  it,  asked  Bacchus, 
'Whore  did  you  procure  blood  so  sweet?'  Bacchus  answered  him,  'This  is  the  blood  of  the 
grape.'  " — Tirosklo  Yayin,  pp.  67-8.  (1841.) 


1 82  ISAIAH,    LXV.    II,    20. 

found  in  the  cluster';  V.,  quomodo  si  invetiiatur  gramim  in  botro,  'as  if  a  grain 
(the  young  grape)  should  be  found  in  a  cluster.'  The  Hebrew  expression  is 
peculiar,  and  apparently  implies  a  paucity  of  produce,  the  entire  fruit  on  a  vine 
being  represented  by  a  single  cluster  instead  of  by  many  clusters  of  grapes. 

AND  ONE  SAITH,  DESTROY  IT  NOT;  FOR  A  BLESSING  is  IN  IT]  'And  he  (one) 
says,  Thou  wilt  not  destroy  it,  for  a  blessing  (is)  with  it.'  By  verahkah,  'bless- 
ing,' may  be  understood  God's  benediction  on  the  tirosk  as  one  of  His  good 
creatures,  or  the  nature  of  tirosh,  which  was  adapted  to  prove  a  blessing  to  the 
people  when  fully  developed  and  properly  used.  Codex  A  of  the  Lxx.  has  '  a 
blessing  of  the  Lord  is  in  it.'  Both  meanings  may  be  said  to  coincide,  since  that 
which  God  blesses  will  assuredly  (unless  perverted  by  man's  misdirected  ingenuity 
and  misapplied  power)  bless  those  on  whom  it  is  bestowed. 


Under  the  figure  of  a  single  cluster  of  vine-fruit  which  is  all  that  exists  to  reward 
the  toil  and  expectations  of  the  proprietor,  and  yet  which  will  not  be  destroyed 
because  a  blessing  is  with  it,  the  God  of  Israel  promises  that,  on  account  of  His 
servants'  sakes,  few  as  those  servants  are,  He  will  not  destroy  all  the  Jewish  people, 
but  (ver.  9)  will  bring  forth  a  seed  out  of  Jacob,  etc.  The  single  cluster  is  good 
and  valuable  as  such,  and  therefore  not  to  be  destroyed.  Let  it  not  be  forgotten 
that  by  the  process  of  converting  the  fruit  of  the  vine  and  of  the  field  into  intoxi- 
cating drinks,  not  only  is  their  virtue  as  food  effectually  destroyed,  but  the  new 
product  springing  from  this  destruction  becomes  a  destroyer  of  mankind  beyond 
all  that  can  be  affirmed  of  sword,  fire,  and  plague. 


CHAPTER  LXV.    VERSE  n. 

But  ye  are  they  that  forsake  the  LORD,  that  forget  my  holy  moun- 
tain, that  prepare  a  table  for  that  troop,  and  that  furnish  the  drink- 
offering  unto  that  number. 

THE  DRINK-OFFERING  UNTO  THAT  NUMBER]  Hebrew,  lamZni  mimsahk,  '  and 
to  Fortune  a  mixture' ;  Lxx.,  kai  pleerountes  tee  tuchee  kerasma,  'and  filling  to 
Fortune  a  mixture';  V.,  et  libatis  super  cam  (Fortunam),  'and  ye  have  made 
libations  over  her  (Fortune).'  Meni  was  probably  the  name  of  some  goddess 
worshiped  by  the  idolatrous  Jews,  to  whom  a  mixture  (mimsahk},  composed  of 
wiae  and  other  ingredients,  was  offered  in  sacrifice. 


CHAPTER  LXV.    VERSE  20. 


There  shall  be  no  more  thence  an  infant  of  days,  nor  an  old  man 
that  hath  not  filled  his  days :  for  the  child  shall  die  an  hundred  years 
old ;  but  the  sinner  being  an  hundred  years  old  shall  be  accursed. 


The  meaning  evidently  is  that  a  time  shall  come  when  the  term  of  childhood 
shall  be  extended,  because  the  age  of  manhood  is  prolonged;  when  the  man  who 
falls  short  of  an  hundred  years  shall  be  judged  to  have  cut  short  his  days  by  some 
kind  of  intemperance, — he  shall  be  reckoned  'as  accursed.'  This  possibility  is 
not  only  a  doctrine  of  the  Bible,  but  of  science,  as  the  following  citations  will 
prove : — 


ISAIAH,    LXV.    21.  183 


"By  me  (Wisdom)  thy  days  shall  be  multiplied,  and  the  years  of  thy  life  shall 
be  increased"  (Prov.  ix.  10,  u). 

"There  is  good  ground  for  believing,"  says  the  Census  Report  for  1851,  "that 
life  may  gradually  be  raised  yet  nearer  to  the  complete  natural  life-time.  The 
way  is  not  closed  to  great  and  immediate  ameliorations  j  but  as  it  has  pleased  the 
Author  of  the  universe  to  make  the  food  of  mankind  chiefly  the  product  of  labor, 
their  clothing  of  skill,  their  intellectual  enjoyments  of  education,  their  purest  emo- 
tions of  art,  so  health  and  the  natural  life-time  of  the  race  are,  in  a  certain  sense, 
ntly  to  be  the  creation  of  the  intellect  and  the  will ;  and  it  is  only  with  the  ob- 
servation, experience,  science,  foresight,  prudence  and  decisions  of  generations  of 
men  at  command,  that  the  battle  of  life  can  be  fought  out  victoriously  to  the  end." 

The  realization  of  this  ideal  standard  of  longevity  to  any  general  extent  must, 
however,  be  indefinitely  postponed  until  the  personal  and  hereditary  effects  of 
alcoholic  indulgence  are  unknown — a  social  condition  which  never  can  be  reason- 
ably expected  until  the  use  of  intoxicating  liquor  as  a  beverage  is  abandoned,  and 
its  pernicious  sale  prevented.  The  great  majority  of  long  livers  have  been  either 
abstainers  from  intoxicating  drinks  or  users  of  them  to  a  very  limited  degree. 
Aged  topers  are  rara  aves,  and  as  no  one  professes  to  believe  in  the  physical 
harmlessness  of  deep  drinking,  it  must  be  conceded  that  their  term  of  years  would 
have  been  extended  by  abstemious  habits.  A  striking  confirmation  of  this  action 
of  alcohol  in  abridging  even  a  very  protracted  life  was  furnished  in  the  case  of  Dr 
Holyoke,  of  Salem,  Massachusetts,  who  lived  to  a  hundred  years,  but  whose  personal 
friend  (Dr  Pierson)  and  biographer  deponed  before  a  select  committee  of  the  Massa- 
chusetts legislature,  that  though  Dr  H.  was  'never  tempted  to  excess,'  and  drank 
intoxicating  liquors  in  small  quantities  only,  yet  he  "died  of  the  disease  most 
commonly  produced  by  the  use  of  ardent  spirits  and  tobacco,  an  internal  cancer." 
All  the  other  viscera  except  the  stomach  were  in  a  healthy  state.  Dr  Pierson  added, 
"  I  am  far  from  wishing  to  say  any  thing  to  the  discredit  of  the  late  Dr  Holyoke, 
who  was  my  personal  friend,  but  if  his  great  age  is  to  be  made  an  argument  for 
the  moderate  use  of  spirits,  I  desire  that  his  scirrhous  stomach  should  be  put 
alongside  of  it."  [See  the  testimony  of  Josephus  to  the  longevity  of  the  Essenes, 
quoted  in  this  COMMENTARY.] 


CHAPTER  LXV.   VERSE  21. 

And  they  shall  build  houses,  and  inhabit  them;  and  they  shall 
plant  vineyards,  and  eat  the  fruit  of  them. 


AND  THEY  SHALL  PLANT  VINEYARDS,  AND  EAT  THE  FRUIT  OF  THEM] 
Hebrew,  ve-natu  keramim  ve-ahklu  piryam,  '  and  they  have  planted  vineyards,  and 
have  eaten  their  fruit '  (the  past  form  to  be  taken  as  the  prophetic  future) ;  Lxx., 
kai  kataphuteusousin  ampelonas  kai  aiitoi phagontai  ta genneemata  auton;  so  the  V., 
tt  plantabunt  vineas  ft  comcdent  fnictus  eanirn,  'and  they  shall  plant  vineyards 
and  shall  eat  their  fruits.' 


This  prediction  indicates  the  extensive  use  made  of  the  fruit  of  the  vine  for  pur- 
poses of  diet,  the  most  useful  appropriation  of  the  grape,  as  of  all  other  fruits. 
[See  Note  on  2  Kings  xviii.  31.] 


THE   BOOK   OF  JEREMIAH. 

[JEREMIAH  FLOURISHED  ABOUT  THE  YEAR  600  B.  c.] 


CHAPTER  II.    VERSE  21. 

Yet  I  had  planted  thee  a  noble  vine,  wholly  a  right  seed :  how  then 
art  thou  turned  into  the  degenerate  plant  of  a  strange  vine  unto  me  ? 


A  NOBLE  VINE]  Hebrew,  sorak,  'a  sorak  (superior)  vine.'  [See  Notes  on  Gen. 
xlix.  II,  and  Isa.  v.  2.]  Lxx.,  ampelon  karpophoron,  'a  fruit-bearing  vine.' 

THE  DEGENERATE  PLANT  OF  A  STRANGE  VINE]  Litterally,  'the  degenerate 
branches  of  the  foreign  vine. ' 


CHAPTER  V.    VERSE  17. 

And  they  shall  eat  up  thine  harvest,  and  thy  bread,  which  thy  sons 
and  thy  daughters  should  eat:  they  shall  eat  up  thy  flocks  and 
thine  herds :  they  shall  eat  up  thy  vines  and  thy  fig  trees  :  they  shall 
impoverish  thy  fenced  cities,  wherein  thou  trustedst,  with  the  sword. 


THEY  SHALL  EAT  UP  THY  VINES  AND  THY  FIG  TREES]  Hebrew,  yokal  gaphntkak 
u-tcanahtheka,  'they  shall  eat  thy  vines  and  thy  fig  trees,' — teanah  (fig  tree), 
tibanim  (fig  trees). 

CHAPTER  VI.    VERSE  i. 

O  ye  children  of  Benjamin,  gather  yourselves  to  flee  out  of  the 
midst  of  Jerusalem,  and  blow  the  trumpet  in  Tekoa,  and  set  up  a  sign 
of  fire  in  Beth-haccerem :  for  evil  appeareth  out  of  the  north,  and  great 
destruction. 


IN  BETH-HACCEREM]  Hebrew,  al-baith  hakkerem,  'in  Beth-haccerem,'  *'.  c.  'in  a 
house  of  the  vineyards ' — the  name  of  a  town  situated  between  Jerusalem  and 
Tekoa.  [See  Note  on  Neh.  iii.  4.] 


CHAPTER  VI.    VERSE  9. 

Thus  saith  the  LORD  of  hosts,  They  shall  thoroughly  glean  the 
remnant  of  Israel  as  a  vine:  turn  back  thine  hand  as  a  grape- 
gatherer  into  the  baskets. 


JEREMIAH,    XIII.     12,    13.  185 

THEY  SHALL  THOROUGHLY  GLEAN    ...    AS  A  VINE]  Hebrew,  olal  ylolUu 
kag-gephen,  '(as  one)  gleaning,  they  shall  glean  as  a  vine  (is  gleaned).' 

TURN  BACK  THINE  HAND  AS   A   GRAPEGATHERER   INTO   THE   BASKETS]    Hebrew, 

hosa-'  yahdkah  k%-volzar  al  salsilloth.  The  grapegatherer  (botzar),  i.  e.  he  who  cut 
off  the  grapes  from  the  vine,  was  constantly  withdrawing  his  hand  from  the  vine 
to  the  basket  where  the  grapes  were  to  be  placed;  and  this  action  is  used  by 
Jeremiah  to  describe  the  frequency  with  which  the  invader  would  return  to  strip 
Judah  of  its  people  and  its  possessions. 


CHAPTER  VII.    VERSE  18. 

The  children  gather  wood,  and  the  fathers  kindle  the  fire,  and  the 
women  knead  their  dough,  to  make  cakes  to  the  queen  of  heaven, 
and  to  pour  out  drink-offerings  unto  other  gods,  that  they  may  pro- 
voke me  to  anger. 


AND  TO  POUR  OUT  DRINK-OFFERINGS]  Hebrew,  ve-hassak  nesahkim,  *  and  to 
pour  out  libations.' 

CHAPTER  VIII.    VERSE  13. 

I  will  surely  consume  them,  saith  the  LORD:  there  shall  be  no 
grapes  on  the  vine,  nor  figs  on  the  fig  tree,  and  the  leaf  shall  fade; 
and  the  things  that  I  have  given  them  shall  pass  away  from  them. 

THERE  SHALL  BE  NO  GRAPES  ON  THE  VINE]  Hebrew,  ain  anahvim  bag-gephen, 
'no  grapes  [grape-bunches]  on  the  vine.' 


CHAPTER  XII.    VERSE  10. 

Many  pastors  have  destroyed  my  vineyard,  they  have  trodden  my 
portion  under  foot,  they  have  made  my  pleasant  portion  a  desolate 
wilderness. 


MY  VINEYARD]  Hebrew,  karmi,  '  my  vineyard. ' 


CHAPTER  XIII.    VERSE  12,  13. 

12  Therefore  thou  shalt  speak  unto  them  this  word ;  Thus  saith  the 
LORD  God  of  Israel,  Every  bottle  shall  be  filled  with  wine :  and  they 
shall  say  unto  thee,  Do  we  not  certainly  know  that  every  bottle  shall 
be  filled  with  wine  ?  13  Then  shalt  thou  say  unto  them,  Thus  saith 
the  LORD,  Behold,  I  will  fill  all  the  inhabitants  of  this  land,  even  the 
kings  that  sit  upon  David's  throne,  and  the  priests,  and  the  prophets, 
and  all  the  inhabitants  of  Jerusalem,  with  drunkenness. 


V.  12.  EVERY  BOTTLE  SHALL  BE  FILLED  WITH  WINE]  Hebrew  [twice],  kahl 

n&vel  yimmahlla, yayin,  ' every  skin-bottle  shall  be  filled  with  wine.'     The  Lxx. 

has  askos  oinoit,    *  a  skin-bag  of  wine ' ;   Symmachus,   krateer,    '  bowl ' ;  Aquila, 

lagffnion,  which  reappears  in  the  V.,  laguncula  vino,  'a  small  flagon  with  wine.' 

24 


1 86  JEREMIAH,    XIX.    13. 

V.  13.  I  WILL  FILL  .  .  .  WITH  DRUNKENNESS]  Hebrew,  mZmatla  .  .  . 
shikkahron,  '(I  am)  filling  with  drunkenness.'  Lxx.,  methusmati,  'with  strong 
drink.'  V.,  ebrietatey  'with  inebriety.'  Dr  Henderson  has  this  note: — "These 
bottles  are  frequently  of  a  large  size.  On  entering  the  city  of  Tiflis,  in  1821,  the 
author  found  the  market-place  full  of  such  bottles,  consisting  of  the  skins  of  oxen, 
calves,  etc.,  distended  with  wine,  the  parts  at  which  the  head  and  legs  had  been  cut 
off  having  been  closely  sewed  up,  so  as  not  to  allow  the  liquor  to  ooze  out.  It  is 
from  this  custom  that  our  English  word  '  hogshead '  is  derived,  that  term  being 
evidently  a  corruption  of  ox-hide."  [Why  not  derived  from  hog's-hide  ?] 

What  God  says  in  this  passage  He  will  do,  is  to  be  taken  as  done  providentially 
in  consequence  of  the  guilty  conduct  of  the  Jewish  people.  Being  addicted  to  the 
intemperance  Isaiah  had  predicted  [see  Note  on  Isa.  xxviii  7,  8],  and  of  which 
Jeremiah  was  an  eye-witness  six  centuries  before  Christ,  he  warns  them  that  their 
self-induced  drunkenness  and  idolatry  would  act  with  all  the  force  of  a  divine 
visitation. 


CHAPTER  XVI.    VERSE  7. 

Neither  shall  men  tear  themselves  for  them  in  mourning,  to  comfort 
them  for  the  dead;  neither  shall  men  give  them  the  cup  of  consola- 
tion to  drink  for  their  father  or  for  their  mother. 


THE  CUP  OF  CONSOLATION]  Hebrew,  kos  tankkumim,  '  a  cup  of  consolations ' ; 
Lxx., poteerion  eis  parakleesin,  'a  cup  for  consolation';  the  V.,  potum  calicis  ad 
consolandum,  '  a  draught  of  a  cup  for  consolation.' 


It  appears  that  it  had  become  a  custom  with  the  Jews  to  administer  drink  of  some 
kind  to  persons  attending  funeral  rites.  The  prophet's  allusion  to  the  custom  is  not 
to  be  regarded  as  a  sign  of  his  approval.  Wakes  are  an  imitation  of,  if  not  derivation 
from,  this  ancient  practice ;  and  the  introduction  of  intoxicating  liquors  on  such 
occasions  has  had  the  most  pernicious  effects.  Such  cups  of  consolation  have 
frequently  become  cups  of  confusion.  Religion  proffers  another  and  very  different 
cup  to  the  bereaved  and  afflicted. 


CHAPTER  XVI.    VERSE  8. 

Thou  shalt  not  also  go  into  the  house  of  feasting,  to  sit  with  them 
to  eat  and  to  drink. 

THE  HOUSE  OF  FEASTING]  Hebrew,  uvaith-mishteh,  'and  a  house  of  feasting.' 


CHAPTER  XIX.    VERSE  13. 

And  the  houses  of  Jerusalem,  and  the  houses  of  the  kings  of  Judah, 
shall  be  defiled  as  the  place  of  Tophet,  because  of  all  the  houses  upon 
whose  roofs  they  have  burned  incense  unto  all  the  host  of  heaven, 
and  have  poured  out  drink-offerings  unto  other  gods. 


AND  HAVE  POURED  OUT  DRINK-OFFERINGS]  Hebrew,   ve-hassak  nesahkim, 
and  to  pour  out  libations.' 


JEREMIAH,    XXV.    15  — 17,    27,    28.  187 

CHAPTER  XXIII.    VERSE  9. 

Mine  heart  within  me  is  broken  because  of  the  prophets ;  all  my 
bones  shake ;  I  am  like  a  drunken  man,  and  like  a  man  whom  wine 
hath  overcome,  because  of  the  LORD,  and  because  of  the  words  of  his 
holiness. 


LIKE  A  DRUNKEN  MAN]  Hebrew,  tA-ish  shikkor,  Mike  a  man  drunk';  Lxx., 
hos  aneer  suntetrimmenos,  '  as  a  vigorous  man  worn  away ' ;  V.,  quasi  vir  ebrius, 
*as  a  strong  man  drunk.' 

AND  LIKE  A  MAN  WHOM  WINE  HATH  OVERCOME]  Hebrew,  uk-gtvtr  avahro 
yayin,  *  and  like  a  strong  man  whom  wine  has  overwhelmed  (or  oppressed).' 
From  ahvar,  '  to  pass  over,'  comes  the  figurative  sense  of  '  to  overwhelm'  as  by  the 
action  of  water.  Lxx.,  kai  hos  anthropos  sunechomenos  ago  oinou,  '  and  as  a  man 
overcome  by  wine.'  The  V.,  quasi  homo  madidus  a  vino,  'as  a  man  sodden  by 
wine.' 


It  is  the  strong  man  as  well  as  the  ordinary  man  who  becomes  the  prey  of  strong 
drink.  The  signs  of  this  conquest  are  the  '  broken-down  heart '  and  the  '  shrinking 
bones.'  No  other  conqueror  leaves  deeper  traces  of  his  power  than  does  Alcohol, 
to  whom  the  strongest  of  men  have  succumbed.  Indeed,  none  are  safe  while  this 
enemy  is  admitted  within  the  gates  of  the  lips ;  excluding  it,  the  weakest  are  secure. 
In  the  contest  (i  ESDRAS  iii.  and  iv.)  between  the  three  Persian  guards  of  Darius, 
as  to  who  should  indite  the  wisest  saying,  the  one  who  wrote,  *  Wine  is  strong 
above  other  things,'  is  made  to  exclaim,  "  O  sirs  !  how  exceeding  strong  is  wine  ! 
It  makes  all  men  to  err  who  drink  it.  It  makes  the  mind  of  the  king  and  of  the 
fatherless  child,  of  the  slave  and  the  freeman,  of  the  poor  man  and  the  rich,  to  be 
all  one ;  it  inclines  the  mind  to  ease  and  mirth,  and  to  remember  neither  sadness 
nor  debt,  and  it  makes  every  heart  rich,  and  causes  forgetfulness  of  king  and  magis- 
trate ;  and  it  makes  everything  to  be  spoken  by  talents  [the  Syriac  has  '  as  by  weight 
talents  ' ;  the  idea  is  that  wine  forces  men  to  speak  by  a  weight  they  cannot  resist]. 
And  when  they  have  drunk,  they  remember  to  love  neither  friends  nor  brethren ; 
and  in  a  little  time  they  draw  out  their  swords ;  and  when  they  have  recovered 
from  their  wine,  they  know  not  what  they  have  done.  O  sirs !  does  not  wine 
excel  all  else,  because  it  compels  this  to  be  done  ? '  The  one  who  wrote,  '  The 
king  is  strong  above  others,'  defends  his  theme;  but  the  prize  is  awarded  to  the 
third,  Zorobabel,  who  had  written,  '  Women  are  strong  above  all,  but  truth  is 
victorious  over  all  things.'  Had  the  question  been,  Which  is  strongest  for  evil? 
the  verdict  might  have  been  different. 


CHAPTER  XXV.    VERSES  15 — 17,  27,  28. 

15  For  thus  saith  the  LORD  God  of  Israel  unto  me ;  Take  the  wine 
cup  of  this  fury  at  my  hand,  and  cause  all  the  nations,  to  whom  I 
send  thee,  to  drink  it.  16  And  they  shall  drink,  and  be  moved,  and 
be  mad,  because  of  the  sword  that  I  will  send  among  them.  17  Then 
took  I  the  cup  at  the  LORD'S  hand,  and  made  all  the  nations  to  drink, 
unto  whom  the  LORD  had  sent  me.  .  .  .  27  Therefore  thou  shalt 
say  unto  them,  Thus  saith  the  LORD  of  hosts,  the  God  of  Israel ; 
Drink  ye,  and  be  drunken,  and  spue,  and  fall,  and  rise  no  more, 


1 88  JEREMIAH,    XXXI.    5. 


because  of  the  sword  which  I  will  send  among  you.  28  And  it  shall 
be,  if  they  refuse  to  take  the  cup  at  thine  hand  to  drink,  then  shalt 
thou  say  unto  them,  Thus  saith  the  LORD  of  hosts ;  Ye  shall  certainly 
drink. 


V.  15.  TAKE  THE  WINE  CUP  OF  THIS  FURY  AT  MY  HAND]  Hebrew,  qakh  eth-kos 
hay-yayin  hakh&mah  hazzoth  miy-yahdi,  'take  the  cup  of  the  wine  (the  cup  of) 
this  heat  (fury)  from  my  hand. '  The  construction  is  peculiar.  Dr  Henderson 
considers  that  in  hay-yayin  kakhfimah,  'the  wine,  the  heat,'  the  khamah  is  taken, 
adjectively,  as  if  we  should  say  '  the  angry  wine.'  Lxx.,  labe  to poteerion  ton  oinou 
tou  akratou  toutou  ek  cheiros  mott,  ( take  the  cup  of  this  unmixed  wine  from  my 
hand.'  V.,  sume  calicem  vini  furoris  hujus  de  manu  mea,  'take  the  cup  of  the 
wine  of  this  fury  from  my  hand.' 

V.    l6.    AND    THEY    SHALL    DRINK,    AND    BE    MOVED,    AND    BE    MAD]     Hebrew, 

v%-skahthu,  v%-hithgoashu,  ve-hithholahlu,  '  and  they  have  drunk,  and  have  reeled 
and  have  become  furious  '  (z*.  e.  they  will  be  so) ;  Lxx.,  kai  piontai,  kai  exemountai 
kai  ekmaneesontai,  '  and  they  shall  drink,  and  vomit  forth  and  be  furious  ' ;  V.,  et 
bibent  et  turbabuntur  et  insanient,  'and  they  shall  drink  and  be  confused  and 
become  mad.' 


No  mention  is  made  in  this  passage  of  mingling  in  this  '  cup  of  fury '  any  drugs 
to  render  the  intoxicating  wine  more  heady  and  inflaming.  The  Lxx.,  indeed,  gives 
\iokhamah  [heat  =  poison,  or  fury]  the  force  of  'unmixed,'  to  indicate  that  the 
wine  is  as  strong  as  fermentation  can  make  it.  The  art  of  '  fortifying '  fermented 
wine  with  distilled  spirit  was  reserved  for  a  later  age.  The  opinion  that  a  liquor, 
capable  of  representing  calamities  so  dreadful  is  at  the  same  time  suitable  for  daily 
use,  cannot  too  soon  pass  away  from  among  sane  men.  The  language  of  the  verses 
27  and  28  is  full  of  warning.  The  symbol  and  instrument  of  their  sin  becomes  the 
symbol,  and  in  part  the  instrument,  of  their  overthrow.  '  Drink  and  become  sur- 
charged '  is  the  inexorable  and  irresistible  mandate  to  those  who  have  persevered 
in  wrong-doing.  The  cup  of  their  pleasure  is  the  sign  of  their  punishment.  This 
is  no  arbitrary  arrangement,  for  that  which  inflames  is  a  fit  symbol  of  Divine 
wrath ;  and  that  which  debauches  does,  in  the  very  nature  of  things,  prepare  the 
debauched  for  destruction.  '  Lust,  when  it  conceives,  brings  forth  sin :  and  sin, 
when  it  is  finished,  brings  forth  death.'  'There  is  a  way  which  seemeth  right 
unto  a  man,  but  the  end  thereof  are  the  ways  of  death. ' 

[See  Notes  on  Job  xxi.  20;  Psa.  xi.  6;  Ixxv.  8;  Isa.  li.  17,  22;  Lam.  iv.  21; 
Ezek.  xxiii.  31 — 34;  Rev.  xiv.  10,  19;  xvi.  19;  xviii.  6.] 


CHAPTER  XXXI.    VERSE  5. 

Thou  shalt  yet  plant  vines  upon  the  mountains  of  Samaria :  the 
planters  shall  plant,  and  shall  eat  them  as  common  things. 


VINES]  Hebrew,  klrahmim,  'vineyards.' 

AND  SHALL  EAT  THEM  AS  COMMON  THINGS]  Hebrew,  vl-khillalu,  'and  shall 
use  (or  appropriate),'  i.  e.  they  shall  not  have  the  produce  of  their  vineyards 
carried  off  by  the  invader,  but  possess  them  for  the  purposes  of  sustenance  and 
commerce. 


JEREMTAII,    XXXI.    12,    14,    25,    29,    30.  189 

CHAPTER  XXXI.     VERSE  12. 

Therefore  they  shall  come  and  sing  in  the  height  of  Zion,  and 
shall  flow  together  to  the  goodness  of  the  LORD,  for  wheat,  and  for 
wine,  and  for  oil,  and  for  the  young  of  the  flock  and  of  the  herd : 
and  their  soul  shall  be  as  a  watered  garden;  and  they  shall  not 
sorrow  any  more  at  all. 


FOR  WHEAT,  AND  FOR  WINE,  AND  FOR  OIL]  Hebrew,  al  dahgan,  vl-al  tirosk, 
vl-al  yitzhar,  '  with  corn,  and  with  vine-fruit,  and  with  clive-and-orchard-fruit.' 
This  famous  triad  of  natural  products  reappears,  significantly  called  'the  goodness 
of  the  Lord,'  the  tithes  of  which  were  to  be  presented  to  Jehovah  in  grateful 
acknowledgment  of  His  mercies.  Lxx.,  epi geen  sitoit,  kai  oinou,  kai  karpon,  'and 
upon  a  land  of  corn,  and  of  wine,  and  of  fruits.'  This  translation  of  yitzhar  "by 
'fruits,'  instead  of  by  'oil,'  shows  that  the  Greek  translator  of  this  passage  had  a 
perception  of  the  breadth  of  meaning  included  under  that  collective  term.  V., 
super frumento,  ft  vino,  et  oleo,  'and  upon  corn,  and  wine,  and  oil.' 


CHAPTER  XXX T.    VERSE  14. 

And  I  will  satiate  the  soul  of  the  priests  with  fatness,  and  my 
people  shall  be  satisfied  with  my  goodness,  saith  the  LORD. 


AND  I  WILL  SATIATE]  Hebrew,  v$-riwaithi,  'and  I  have  satiated.'  The  verb 
is  rahvah.  Lxx.  methnso,  V.  inebriabo,  '  I  will  fill  to  the  full.'  [The  words 
'  shall  be  satisfied '  in  the  last  clause  of  the  verse  are  the  rendering  of  another  word, 
yisbahit,  from  sah-ba,  'to  satisfy,'  used  most  frequently  for  being  filled  or  satisfied 
with  food,  as  rahvah  and  shahkar  are  used  of  being  charged  or  satiated  with 
drink.] 

CHAPTER  XXXI.    VERSE  25. 

For  I  have  satiated  the  weary  soul,  and  I  have  replenished  every 
sorrowful  soul. 


I  HAVE  SATIATED]  Hebrew,  hirvaithi,  from  rahvah,  as  above. 


CHAPTER  XXXI.    VERSES  29,  30. 

•9  In  those  days  they  shall  say  no  more,  The  fathers  have  eaten  a 
sour  grape,  and  the  children's  teeth  are  set  on  edge.  3o  But  every 
one  shall  die  for  his  own  iniquity :  every  man  that  eateth  the  sour 
grape,  his  teeth  shall  be  set  on  edge. 


V.  29.  A  SOUR  GRAPE]  Hebrew,  vosfr,  '  that  which  is  sour ' ; — the  word  '  grape ' 
is  supplied  by  A.  V.  Voser  is  collectively  used  of  a  bunch  of  berries  or  grapes, 
well  developed  but  not  ripe.  Lxx.  omphaka  (accusative  of  omphax\  V.  want 
acerbamt  'a  sour  grape.' 

V.  30.  THE  snt-R  GRAPE]  Hebrew,  hav-voser,  'the  sour  bunch.' 


190  JEREMIAH,   XXXV. 


CHAPTER  XXXII.     VERSE  15. 

For  thus  saith  the  LORD  of  hosts,  the  God  of  Israel ;  Houses  and 
fields  and  vineyards  shall  be  possessed  again  in  this  land. 


AND  VINEYARDS]  Hebrew,  ukZrakmitn,  'and  vineyards  (plantations).' 


CHAPTER  XXXII.     VERSE  29. 

And  the  Chaldeans,  that  fight  against  this  city,  shall  come  and  set 
fire  on  this  city,  and  burn  it  with  the  houses,  upon  whose  roofs  they 
have  offered  incense  unto  Baal,  and  poured  out  drink  offerings  unto 
other  gods,  to  provoke  me  to  anger. 


AND  POURED  OUT  DRINK  OFFERINGS]  Hebrew,  ve-kissiku  nesahkim,  '  and 
poured  out  libations.' 

CHAPTER  XXXV.    VERSES  i — 19. 

i  The  word  which  came  unto  Jeremiah  from  the  LORD  in  the  days 
of  Jehoiakim  the  son  of  Josiah  king  of  Judah,  saying,  2  Go  unto  the 
house  of  the  Rechabites,  and  speak  unto  them,  and  bring  them  into 
the  house  of  the  LORD,  into  one  of  the  chambers,  and  give  them 
wine  to  drink.  3  Then  I  took  Jaazaniah,  the  son  of  Jeremiah,  the 
son  of  Habaziniah,  and  his  brethren,  and  all  his  sons,  and  the  whole 
house  of  the  Rechabites ;  4  And  I  brought  them  into  the  house  of 
the  LORD,  into  the  cha-mber  of  the  sons  of  Hanan,  the  son  of 
Igdaliah,  a  man  of  God,  which  was  by  the  chamber  of  the  princes, 
which  was  above  the  chamber  of  Maaseiah  the  son  of  Shallum,  the 
keeper  of  the  door :  5  And  I  set  before  the  sons  of  the  house  of  the 
Rechabites  pots  full  of  wine,  and  cups,  and  I  said  unto  them,  Drink 
ye  wine.  6  But  they  said,  We  will  drink  no  wine :  for  Jonadab  the 
son  of  Rechab  our  father  commanded  us,  saying,  Ye  shall  drink  no 
wine,  neither  ye,  nor  your  sons  for  ever :  7  Neither  shall  ye  build 
house,  nor  sow  seed,  nor  plant  vineyard,  nor  have  any  :  but  all  your 
days  ye  shall  dwell  in  tents ;  that  ye  may  live  many  days  in  the  land 
where  ye  be  strangers,  s  Thus  have  we  obeyed  the  voice  of  Jonadab 
the  son  of  Rechab  our  father  in  all  that  he  hath  charged  us,  to  drink 
no  wine  all  our  days,  we,  our  wives,  our  sons,  nor  our  daughters; 
9  Nor  to  build  houses  for  us  to  dwell  in  :  neither  have  we  vineyard, 
nor  field,  nor  seed  :  10  But  we  have  dwelt  in  tents,  and  have  obeyed, 
and  done  according  to  all  that  Jonadab  our  father  commanded  us. 
ii  But  it  came  to  pass,  when  Nebuchadnezzar  king  of  Babylon  came 
up  into  the  land,  that  we  said,  Come,  and  let  us  go  to  Jerusalem  for 
fear  of  the  army  of  the  Chaldeans,  and  for  fear  of  the  army  of  the 
Syrians :  so  we  dwell  at  Jerusalem.  J2  Then  came  the  word  of  the 
LORD  unto  Jeremiah,  saying,  13  Thus  saith  the  LORD  of  hosts,  the 
God  of  Israel ;  Go  and  tell  the  men  of  Judah  and  the  inhabitants  of 
Jerusalem,  Will  ye  not  receive  instruction  to  hearken  to  my  words  ? 
saith  the  LORD.  14  The  words  of  Jonadab  the  son  of  Rechab,  that  he 


JKKKMIAH,    XXXV.  191 


commanded  his  sons  not  to  drink  wine,  are  performed ;  for  unto  this 
day  they  drink  none,  but  obey  their  father's  commandment :  notwith- 
standing I  have  spoken  unto  you,  rising  early  and  speaking ;  but  ye 
hearkened  not  unto  me.  15 1  have  sent  also  unto  you  all  my  ser- 
vants the  prophets,  rising  up  early  and  sending  them,  saying,  Return 
ye  now  every  man  from  his  evil  way,  and  amend  your  doings,  and  go 
not  after  other  gods  to  serve  them,  and  ye  shall  dwell  in  the  land 
which  I  have  given  to  you  and  to  your  fathers :  but  ye  have  not 
inclined  your  ear,  nor  hearkened  unto  me.  16  Because  the  sons  of 
Jonadab  the  son  of  Rechab  have  performed  the  commandment  of 
their  father,  which  he  commanded  them;  but  this  people  hath  not 
hearkened  unto  me :  17  Therefore  thus  saith  the  LORD  God  of  hosts, 
the  God  of  Israel,  Behold,  I  will  bring  upon  Judah  and  upon  all  the 
inhabitants  of  Jerusalem  all  the  evil  that  I  have  pronounced  against 
them ;  because  I  have  spoken  unto  them,  but  they  have  not  heard ; 
and  I  have  called  unto  them,  but  they  have  not  answered.  18  And 
Jeremiah  said  unto  the  house  of  the  Rechabites,  Thus  saith  the 
LORD  of  hosts,  the  God  of  Israel ;  Because  ye  have  obeyed  the  com- 
mandment of  Jonadab  your  father,  and  kept  all  his  precepts,  and 
done  according  unto  all  that  he  hath  commanded  you :  19  Therefore 
thus  saith  the  LORD  of  hosts,  the  God  of  Israel ;  Jonadab  the  son  of 
Rechab  shall  not  want  a  man  to  stand  before  me  forever. 


V.  2.  THE  HOUSE  OF  THE  RECHABITES]  Hebrew,  baith  hah-Rakahvim,  'the 
house  (  =  family)  of  the  Rechabites.'  Lxx.,  eis  oikon  Archabein.  V.,  ad  domutn 
Rechabitamm. 

AND  GIVE  THEM  WINE  TO  DRINK]  Hebrew,  v%~hishqithah  otham  yayin,  '  and 
give  them  to  drink  wine.'  So  Lxx.,  potieis  autous  oinon  ;  and  V.,  dabis  eis  bibere 
vinum. 

V.  5.  POTS  FULL  OF  WINK,  AND  CUPS]  Hebrew,  g&viim  mllaim  yayin  vt-kosoth, 
'  bowls  (or  jars)  full  of  wine,  and  cups,' — the  cups  to  be  filled  from  the  jars ;  Lxx., 
kcramion  oinou  kai  poteeria,  'a  vessel  (amphora)  of  wine,  and  cups  ' ;  V.,  scyphos 
plenos  vino  et  calices,  'goblets  filled  with  wine,  and  cups.' 

DRINK  YK  WINE]  Hebrew,  shethu  yayin,  '  drink  ye  wine.'  So  Lxx.,  piete  oinon  ; 
and  V.,  bibite  vinum. 

V.  6.  WE  WILL  DRINK  NO  WINE]  Hebrew,  lo  nishleh  yayin,  ' we  do  not  drink 
wine.'  The  so  called  future  tense  may  here  be  fitly  regarded  as  an  indefinite  pre- 
sent, the  reply  of  the  Rechabites  being,  '  We  do  not  drink  wine — it  is  our  custom 
not  to  drink  wine,'  with  an  implied  resolution  to  persevere  in  the  custom  so  well 
approved  by  a  long  experience.  Lxx.,  on  mee  piomen  oinon,  '  we  surely  may  not 
drink  wine  ' ;  V.,  non  bibemus  vinum,  '  we  will  not  drink  wine.' 

JONADAB  THE  SON  OF  RECHAB]  Hebrew,  Yonahdab  ben  Rakav,  'Jonadab 
son  of  Rechab.'  The  name  'Jonadab'  signifies  'whom  the  Lord  impels';  while 
Rechab  \_Rakav,  or  Rakab~\  signifies  'a  horseman.'  Ben,  'son,' has  in  Hebrew 
a  comprehensive  range  of  meaning,  and  is  often  equivalent  to  'descendant'  on 
the  father's  side.  This  passage  does  not,  therefore,  necessarily  denote  that  Rechab 
was  Jonadab's  own  or  immediate  father,  though  he  may  have  been  either  that  or 
a  remote  ancestor. 


192  JEREMIAH,   XXXV. 


YE  SHALL  DRINK  NO  WINE,  NEITHER  YE,  NOR  YOUR   SONS   FOREVER]    Hebrew, 

lo  thishtu  yayin,  atem,  uvenaikem,  ad  ulahm,  '  you  are  not  to  drink  wine,  you  and 
your  sons  forever.' 

V.  7.  NOR  PLANT  VINEYARDS]  Hebrew,  ve-kerem  lo  thittahu,  '  and  a  vineyard 
ye  are  not  to  plant.' 

V.  8.  To  DRINK  NO  WINE.  V.  14.  NOT  TO  DRINK  WINE]  The  Hebrew  in 
each  place  is  le-vilti  shethoth  yayin,  '  so  as  not  to  drink  wine.' 

V.  9.  VINEYARD]  Hebrew,  kerem. 

V.  19.  JONADAB  THE  SON  OF  RECHAB  SHALL  NOT  WANT  A  MAN  TO  STAND 
BEFORE  ME  FOREVER]  Hebrew,  lo yikkahrath  ish  le-Yonahdab  ben-Rakab  omad  le~ 
phanai  kahl  hay-yahmim,  '  there  shall  not  fail  to  Jonadab  the  son  of  Rechab  a  man 
standing  before  me  all  the  days  '  (=  for  all  time). 

The  expectation  of  the  Rechabites  was  to  '  live  long  in  the  land  wherein  they 
were  strangers ' ;  but  the  language  of  the  prophet,  as  if  with  a  foresight  of  the  ruin 
to  fall  upon  the  land  and  people,  singularly  changes,  and  becomes  the  vehicle  of  a 
broader  and  more  perpetual  benediction. 


I.  Many  qiiestions  of  great  interest  are  suggested  by  this  chapter  ;  as, — 

(1)  Who  were  the  Rechabites  ?     We  read  in  I  Chron.  ii.  55,  "And  the  families 
of  the  scribes  which  dwelt  at  Jabez ;  the  Tirathites,  the  Shimeathites,  and  Suchath- 
ites.     These  are  the  Kenites  that  came  of  Hemath,  the  father  of  the  house  of 
Rechab."     The  Rechabites,  then,  were  a  branch  of  the  Kenite  stock  which  sprang, 
through  Midian,  from  Abraham  and  Keturah.*     Hobab,  the  brother-in-law  of 
Moses,  is  considered  by  Arabian  tradition  as  the  head  of  the  tribe,  which  divided 
into  the  Hobabites  and  Rechabites.     Dr  Wolff  met,  in  1836,  the  sheikh  of  the 
*  tribe  of  Hobab,'  who  spoke  of  the  B'nee  Arhab  (children  of  Rechab)  as  another 
branch  of  his  descendants.     The  Kenites  (Qaini  in  the  Hebrew)  were  always  the 
friends  and  allies  of  the  Israelites,  and  seem  to  have  attended  them  in  the  desert, 
and  to  have  entered  Canaan  with  them ;  but  the  claims  recently  set  up  for  the 
Kenites  by  Mr  Bunsen,  of  having  contributed  to  the  Hebrew  monarchy  its  most 
valuable  elements,   go  far  beyond  the  proof.     The  theory  that  David  was  of  a 
Kenite  family  involves  consequences  that  insure  its  rejection.     To  sum  up,  the 
Rechabites  were  a  Kenite  clan,  and  had  embraced  the  fundamental  principles  of 
Judaism.     Jahn  thinks  they  were  'proselytes  of  the  gate.' 

(2)  Who  was   Rechab  the  father   of  Jonadab?      The   name  Rechab — 'rider,' 
'cavalier,'  or  'horseman' — is  given  in  2  Sam.  iv.  2  to  a  leader  of  one  of  the  two 
bands  enlisted  in  the  cause  of  Ish-bosheth.     These  captains,  Baanah  and  Rechab, 
were  sons  of  Rimmon,  a  Benjamite.     In  Neh.  iii.  14,  mention  is  made  of  Malchiah 
the  son  of  Rechab.     This  Malchiah  was  ruler  of  part  of  Beth-haccerem,  a  town  of 
Judah,  and  he  repaired  one  of  the  gates  of  Jerusalem  at  the  time  of  the  restoration. 
The  Rechab  named  in  I  Chron.  ii.  55,  is  clearly  identical  with  the  Rechab  of  this 
chapter.     When  his  ancestor  Hemath  (Hebrew,  'Khammath')  flourished  is  not 
said.     Rechab  was  the  father  of  Jonadab,  and  must  therefore  have  lived  above 
three  centuries  before  the  date  of  the  transaction  here  recorded.     It  is  barely 

*  It  is  not  to  our  purpose  to  conjecture  what  relation  these  bore  to  the  Nabatheans  from  Syria, 
named  in  the  ancient  book  of  Kuthami,  recently  discovered  by  Prof.  Chwolson  (Ketab-as-Shu- 
mum,  'The  Book  of  Poisons'),  or  to  the  same  people  dwelling  at  Petrae,  mentioned  in  the  history 
of  Diodorus  Siculus.  We  merely  note  that  from  the  remotest  antiquity  abstainers  existed  on 
physical,  social,  and  religious  grounds,  and  that  their  influence  was  seen,  within  the  historic  period,  in 
the  Rechabites  of  Scripture,  and  in  the  Essenes,  Therapeutae,  Sabians  and  Rakusians  of  later 
times.  Th^  principle  became  inwoven  with  various  forms  of  faith,  and  was  adopted  from  the  Ra- 
kusians by  Mohammed,  with  such  marvellous  advantage  to  his  mission  and  people  (at  that  time 
very  intemperate)  that  we  may  well  wonder  at  the  slackness  of  the  Church  in  employing  so  potent  an. 
auxiliary  for  its  higher  and  holier  objects. 


JEREMIAH,    XXXV.  193 


possible  that  he  may  have  been  a  much  earlier  ancestor  of  Jonadab— some  writers 
regarding  him  as  the  same  with  Hobab, — but  as  the  founder  of  a  distinct  'house,' 
or  clan  bearing  his  name,  he  was  more  famous  than  many  of  his  Kenite  brethren. 
His  name  of  '  cavalier '  may  have  been  given  to  him  as  a  recognition  of  his  military 
prowess.  One  theory,  broached  by  Bouldac,  a  learned  writer  of  the  sixteenth 
century,  would  explain  away  from  this  passage  a  personal  Rechab.  Proceeding 
on  the  premiss  that  the  name  Rtktb  (which  differs  only  in  the  Masorite  pointing 
from  RHkati),  signifying  'a  chariot,'  was  borne  by  Elijah,  and  afterward  by  Elisha, 
as  the  spiritual  guardians  of  Israel,  it  is  conceived  that  their  disciples,  'the  sons 
of  the  prophets,'  became  known  as  the  'sons  of  the  chariot';  and  that  the 
RACHAB  or  RECHEB  of  whom  Jonadab  is  said  to  have  been  the  son,  was  not  any 
Kenite  father,  but  Elisha,  the  spiritual  RECHEB  of  Israel.  A  Jewish  tradition  rep- 
resents Jonadab  as  a  disciple  of  Elisha ;  but  why  should  he  have  been  singled  out 
as  a  '  son  of  Rechab '  if  the  designation  would  have  been  equally  applicable  to  all 
the  members  of  the  prophetical  school  of  Elijah  and  Elisha?  The  Rechab  of 
Jeremiah  we  may  accept  as  a  Kenite  chief,  and  perhaps  the  immediate  father  of 
Jonadab. 

(3)  Who,  then,  was  Jonadab  ?  If,  as  there  is  no  reason  to  doubt,  this  Jonadab 
is  the  same  with  the  'Jonadab  the  son  of  Rechab'  mentioned  in  2  Kings  x.  15,  16, 
23,  we  have  indisputable  evidence  that  he  lived  in  the  time  of  Ahab,  Jehoram, 
and  Jehu,  kings  of  Israel,  and  was  in  the  vigor  of  his  manhood  about  B.  c.  880, 
or  nearly  three  hundred  years  before  the  date  of  the  transaction  named  in  this 
chapter.  The  remarkable  interview  between  Jonadab  and  Jehu  is  described  in 
terms  evincing  the  high  social  position  occupied  by  the  former,  and  the  desire  of  the 
latter  to  enlist  him  in  his  pretended  enterprise  of  '  zeal  for  Jehovah.'  While  head  of 
his  paternal  clan,  much  of  his  unbounded  influence  over  it  was  probably  derived  from 
his  well-tried  sagacity  and  courage.  The  Rechabites  may  have  begun  to  forsake 
the  nomadic  life  of  their  Kenite  brethren,  and  to  follow  the  habits  common  in  the 
cities  of  Palestine.  He  discerned  the  peril  attendant  upon  this  course,  and  there- 
fore enjoined  a  mode  of  life  altogether  different.  "Ye  shall  drink  no  wine, 
neither  ye,  nor  your  sons  for  ever :  neither  shall  ye  build  house,  nor  sow  seed,  nor 
plant  vineyards,  nor  have  any:  but  all  your  days  ye  shall  dwell  in  tents;  that  ye 
may  five  many  days  in  the  land  -where  ye  be  strangers"  They  were,  in  short,  to 
resume  the  pastoral,  migratory  life  of  their  ancestors,  and  to  unite  with  this  a  rule  of 
inflexible  abstinence  from  wine.  His  object  was  at  once  social,  sanitary,  and  moral, 
rendering  necessary  the  removal  of  his  tribe  from  the  intemperance  and  general 
corruption  which  so  long  continued  to  pervade  the  town  populations  of  Israel  and 
Judah.  He  thus  aimed  to  insure  for  them  the  Divine  favor,  and  (as  the  result  of 
both  spiritual  and  natural  laws)  their  physical  longevity  and  tranquil  residence  in 
the  land.  The  note  in  Bagster's  '  Treasury  Bible '  is  a  mixture  of  just  and  of  hasty 
reflection: — "Jonadab,  a  man  of  fervent  zeal  for  the  pure  worship  of  God,  had 
probably  practised  these  rules  himself;  and  having  trained  up  his  children  to 
habits  of  abstemiousness,  he  enjoined  them  and  their  posterity  to  adhere  to  them. 
In  these  regulations  he  seems  to  have  had  no  religious,  but  merely  a  prudential 
view,  as  is  intimated  in  the  reason  annexed  to  them,  '  that  ye  may  live  many  days 
in  the  land  where  ye  be  strangers.'  "  Now  in  Deut.  iv.  40,  and  other  places, 
*  living  long  in  the  land '  is  the  blessing  attached  to  obedience  to  the  Divine  com- 
mand, and  Jonadab,  as  a  devout  man,  was  desirous  that  this  blessing  should  be 
inherited  by  his  family  through  successive  generations.  The  editor,  as  the  next 
paragraph  shows,  cannot  deny  that  the  whole  purport  of  the  institution  was  a 
religious  one,  namely,  that  Arabians  or  foreigners  might  live  amongst  the  Jews  as 


IQ4  JEREMIAH,    XXXV. 


perpetual  '  strangers,'  accepting  for  their  compensation  the  knowledge  of  the  Jewish 
law,  and  the  Divine  truth  as  it  should  come  to  the  Hebrews,  from  whose  civil 
privileges  they  were  voluntarily  excluded.  "And  this  would  be  the  natural  con- 
sequence of  observing  these  rules,  for  their  temperate  mode  of  living  would  very 
much  contribute  to  preserve  health  and  prolong  life,  and  they  would  avoid  giving 
umbrage  or  exciting  the  jealousy  and  envy  of  the  Jews,  who  might  have  been  pro- 
voked by  their  engaging. and  succeeding  in  the  principal  business  in  which  they 
themselves  were  engaged — agriculture  and  vine-dressing — to  expel  them  from  their 
country,  by  which  they  would  have  been  deprived  of  the  religious  advantages  they 
enjoyed."  The  prohibition  against  wine  extended  to  all  yayin  (as  in  the  case  of 
the  Nazarites,  whom  Jonadab  perhaps  had  in  view),  so  that  the  possibility  of  error 
might  be  excluded.  It  may  be  confidently  assumed  that  shakar  was  also  involved 
in  the  proscription. 

II.  The  fidelity  with  which  the  Rechabites  adhered  to  the  regulation  of  abstinence 
from  wine,  instituted  by  Jonadab,  is  forcibly  presented  in  this  narrative. 

(1)  It  was  of  long  duration,  having  continued  for  three  centuries  at  the  least. 
Their  abstinence  had  grown  into  an  easy  and  hereditary  custom. 

(2)  It  was,  however,  no  blind  and  unreasoning  conformity  to  precedent,  springing 
from  respect  to  their  great  ancestor's  memory,  of  whom  they  were  justly  proud;  but 
was  sustained  by  the  constant  experience  of  the  benefits  it  secured.     They  learnt 
that  Jonadab  had  given  them  wise  counsel,  and  their  veneration  for  his  character 
was  thus  perpetually  renewed  from  a  sense  of  the  advantages  continuously  accruing. 
Though  from  stress  of  circumstances  their  nomadic  life  had  to  be  intermitted,  and 
was  perhaps  never  resumed  by  the  entire  tribe,  they  remained  inflexible  as  to 
abstinence  from  wine,  which  precept  was  evidently  regarded  as  the  essential  pivot 
of  the  ancestral  institution. 

(3)  It  was  proof  against  an  unexpected  and  peculiar  trial.     Unknown  to  them- 
selves they  were  selected  by  God  to  act  out  a  parable  for  the  reproof  of  their  allies, 
the  Jewish  people.     He  who  knew  all  hearts  knew  their  fidelity;  and  the  trial  to 
which  He  put  them  was  severe,  but  not  greater  than  they  could  bear.     We  can 
imagine  their  curiosity  when  they  were  visited  by  Jeremiah  the   prophet,   and 
invited  to  accompany  him,  for  a  purpose  not  yet  declared.     Responding  to  his 
call,  Jaazaniah,  the  then  head  of  the  clan,  with  his  brethren  and  sons,  and  the 
whole  'house'  of  the  Rechabites — that  is,  all  the  male  adults — accompanied  the 
prophet  into  one  of  the  large  chambers  surrounding  the  naos  or  temple ;  and  being 
assembled  there,  how  would  their  curiosity  change  to  astonishment  when  Jeremiah, 
having  filled  the  vessels  and  cups  full  of  wine,  addressed  to  them  the  exhortation, 
*  Drink  ye  wine ' !     Observe,  Jeremiah  does  not  use  the  binding  formula  '  Thus 
saith  the  Lord,'  neither  does  he  urge  fallacious  reasons  for  drinking,  or  direct  his 
influence  to  induce  them  to  drink.     He  tests  them,  but  he  does  not  solicit  or  tempt. 
Perplexed,  no  doubt,  at  discovering  the  purpose  for  which  they  were  convened, 
they  yet  replied  with  dignity  and  firmness  to  the  prophet,  and  the  interview  closed. 
They  would  learn  soon  afterward  the  real  object  for  which  they  had  been  assem- 
bled, and  their  faith  in  their  father's  wisdom  and  their  gratitude  to  the  God  of 
Israel  would  be  enhanced  when  Jeremiah,  paying  them  a  second  visit,  uttered  the 
benediction  which  he  had  been  commanded  to  pronounce. 

III.  The  blessing  may  be  regarded  in  relation  to  the  past  and  the  future. 

(i)  Why  was  it  bestowed?  The  answer  is  supplied  by  verses  16,  18,  19;  but  a 
further  inquiry  arises  :  Was  the  blessing  given  solely  on  account  of  the  obedience 
of  the  Rechabites  ?  or  had  it  respect  to  the  nature  of  the  command  obeyed  ?  A 
careful  examination  of  the  narrative  will  lead  to  a  rejection  of  both  the  extreme 


JEREMIAH,    XXXV.  195 


opinions  that  have  been  held:  by  some,  that  the  obedience  alone,  irrespective  of 
the  subject-matter,  was  approved ;  and  by  others,  that  the  benediction  was  given 
principally,  or  exclusively,  on  account  of  the  thing  commanded.  Unless  we 
can  imagine  that  God  would  bless  obedience  to  a  sinful  or  foolish  precept,  by 
whomsoever  enjoined;  or  that  He  would  have  selected  for  His  special  approval 
obedience  to  a  rule  neutral  in  its  moral  character,  or  observed  from  superstitious 
motives,  or  from  mere  tyranny  of  custom,  we  may  reasonably  conclude  that  this 
example  was  expressly  chosen  because  it  suited  in  all  respects  the  Divine  intention, 
viz.,  to  contrast  the  laudable  fidelity  of  the  Rechabites  to  a  wholesome  civil  regu- 
lation of  their  earthly  father,  with  the  shameful  unfaithfulness  of  the  Jewish  people 
to  the  spiritual  authority  of  their  all-wise  and  heavenly  Parent. 

(2)  What  the  blessing  included,  is  defined  by  the  promise  that  there  should  never 
fail  a  descendant  of  Jonadab  to  stand  before  the  Lord.     The  usual  signification 
attached  to  these  words  is  that  of  perpetual  existence, — a  prophecy  that  the  house 
of  the  Rechabites  should  never  become  extinct.     Professor  Plumptre  [Art.  '  Re- 
chabites'  in  Smith's  ' Dictionary  of  the  Bible']  argues  that  the  phrase    'to  stand 
before  me '  (Jehovah)  is  to  be  taken  in  the  sense  which  it  bears  in  numerous  other 
passages — that  of  ministering  or  serving;  and  hence  that  the  promise  was  one  of 
religious  privilege,  to  be  enjoyed  by  the  family  that  had  given  such  distinguished 
evidence  of  fidelity  to  their  honored  ancestor.     Having  been  faithful  in  compara- 
tively a  small  thing,  they  were  to  be  intrusted  with  a  more  excellent  commission. 
It  cannot  certainly  be  contended  that  the  phrase  'to  stand  before,'  either  God 
or  man,  has  in  Scripture  the  exclusive  sense  of  '  to  minister ' ;  yet  there  are  several 
singular  facts  cited  by  Professor  Plumptre  which  make  it  not  improbable  that  the 
Rechabites,  both  before  and  after  the  captivity,  were  associated  with  the  service  of 
the  Holy  Place.     According  to  one  Jewish  tradition,  there  were  intermarriages 
between  the  daughters  of  the  Rechabites  and  the  Levitical  tribe.      The  name 
of  Rechabite  continued  to  be  remarkably  associated  with  that  section  of  the  Jews 
whose  morality  was  the  purest,  and  who  were  among  the  first  to  favor  the  Christian 
faith.     Eusebius  quotes  from  Hegesippus  a  statement,  that  while  James  the  Just, 
supposed  to  be  the  Lord's  brother,  Bishop  of  Jerusalem  and  author  of  'The  General 
Epistle  of  St  James,'  was  being  stoned,  "one  of  the  priests  of  the  sons  of  the 
Rechabites  mentioned  by  Jeremiah  the  prophet  cried  out,  protesting  against  the 
crime."     Epiphanius  refers  this  protest  to  Symeon,  a  brother   of  James.      Mr 
Plumptre  adds,  "We  may  accept  him  [Hegesippus]  as  an  additional  witness  to 
the  existence  of  the  Rechabites  as  a  recognized  body  up  to  the  destruction  of  Jeru- 
salem, sharing  in  the  ritual  of  the  temple,  partly  descended  from  the  old  *  sons  of 
Jonadab,'  partly  recruited  by  the  incorporation  into  their  ranks  of  men  devoting 
themselves,  as  did  James  and  Symeon,  to  the  same  consecrated  life."     If  the 
Rechabites  were  united  with  the  Jewish  people  before  the  destruction  of  Jerusalem, 
the  prophesy  may  be  considered  as  still  in  course  of  fulfillment,  by  their  having 
blended  with  the  Jewish  race,  though  now  lost  to  our  view  as  a  distinct  body  of 
worshipers. 

(3)  Whether  the  above  theory  be  accepted  or  not,  it  is  still  open  for  us  to  construe 
the  special  blessing  on  the  Rechabites  in  the  sense  of  perpetuated  existence,  as  a 
promise  that,  amidst  the  mutations  of  empires  and  destruction  of  tribes,  the  family 
of  Jonadab  should  never  become  extinct.     It  would  not  be  necessary  to  our  faith 
in  this  word  of  the  Most  High,  to  prove  the  preservation  of  the  Rechabites  under 
a  separate  name,  for  without  this  separation  the  promise  might  be  carried  out  to 
the  letter.      Yet  evidence   of  the  kind  alluded  to  cannot  fail  to  be  of  peculiar 
interest;  and  such  evidence  exists.     Benjamin  of  Tudela,  a  traveler  of  the  twelfth 


196  JEREMIAH,    XXXV. 


century,  mentions  that  near  El  Jubar  he  found  Rechabites  who  were  Jews,  to  the 
number  of  100,000,  who  abstained  from  wine,  and  were  governed  by  a  prince, 
Salomon  ben-Nasi,  who  traced  his  genealogy  to  the  house  of  David.  In  modern 
times,  Arabs  claiming  to  be  veritable  descendants  of  Jonadab  have  been  seen. 
About  the  year  1824,  Dr  Wolff,  when  on  a  mission  to  his  Jewish  brethren  and 
others  in  the  East,  was  traveling  over  the  vast  plains  of  Mesopotamia  with  a 
caravan  5,000  strong,  and  while  he  was  preaching  "a  Bedouin  cavalier  ap- 
proached. Dismounting  from  his  horse,  he  passed  through  the  crowd  till  he  came 
to  Wolff,  when  he  looked  in  his  Bible,  and  to  Wolff's  great  surprise  he  began  to 
read  Hebrew.  Wolff  asked  him  who  he  was.  He  replied,  '  I  am  one  of  the 
descendants  of  Hobab,  Moses'  brother-in-law,  and  of  the  branch  called  the  B'nee- 
Arhab,  children  of  Rechab,  who  live  in  the  deserts  of  Yemen.  We  drink  no  wine, 
plant  no  vineyard,  sow  no  seed,  and  live  in  tents.  And  thus  you  see  how  the 
prophesy  is  fulfilled,  '  Jonadab  the  son  of  Rechab  shall  not  want  a  man  to  stand 
before  Me  forever.'  Saying  this  he  rode  off,  leaving  behind  him  the  strongest 
evidence  of  the  truth  of  Sacred  Writ."  In  1836,  when  in  Arabia,  Wolff  was  told  that 
the  B'nee-Arhab  were  besieging  the  town  of  Sanaa.  Riding  on  to  that  town  he 
was  quickly  surrounded  by  these  sons  of  the  desert.  "Then  both  they  and  Wolff 
dismounted,  and  sitting  down  with  them,  he  told  them  that  he  had  seen,  twelve 
years  back,  one  of  their  nation  in  Mesopotamia,  Moosa  by  name.  Rechabites — '  Is 
your  name  Joseph  Wolff  ?'  «  Wolff. — 'Yes.'  They  embraced  him,  and  said  they 
were  still  in  possession  of  the  Bible  which  he  had  given  to  Moosa.  Thus  Wolff 
spent  six  days  with  the  children  of  Rechab.  They  drink  no  wine,  and  plant  no 
vineyard,  and  sow  no  seed,  and  live  in  tents,  and  remember  good  old  Jonadab,  the 
son  of  Rechab.  And  Wolff  found  in  their  company  children  of  Israel,  of  the  tribe 
of  Dan,  who  reside  in  Hatramawt.  The  children  of  Rechab  say,  '  We  will  fight 
one  day  the  battles  of  the  Messiah.'  " — (Travels  and  Adventures  of  Dr  Wolff, 
Edit.  1861,  pp.  195  and  508.)  Signor  Pierotti,  in  a  paper  on  'Recent  Notices 
of  the  Rechabites,'  read  at  the  meeting  of  the  British  Association  (October,  1862), 
states  that  he  met  with  a  tribe  of  that  name  near  the  Dead  Sea.  They  had  a 
Hebrew  Bible,  and  said  their  prayers  at  the  tomb  of  a  Jewish  rabbi.  It  is  not 
improbable  that  while  a  portion  of  the  tribe  settled  down  in  the  Holy  Land,  and 
quickly  merged  in  the  Jewish  people,  a  still  larger  number  resumed  their  desert 
life,  who  retain  their  identity,  and  the  memory  of  their  origin,  down  to  this  day. 

IV.  Among  the  lessons  inferrible  from  the  narrative,  as  a  whole,  may  be  enumer- 
ated the  following : — 

1.  That  abstinence,  for  physical  and  moral  ends,  from  intoxicating  liquors,  is,  at 
least,  lawful,  not  foolish  or  sinful. 

2.  That   such   abstinence   is,   in   fact,   favorable   to  health   and  moral   purity. 
As  to  health,  the  experience  of  the  Rechabites  is  invaluable  for  all  ages.    This  rule 
preserved  them  from  all  the  admittedly  harmful  effects  of  intemperance,  and  from 
those  injuries — less  recognized,  but  equally  real — to  constitutional  vigor  and  stamina 
induced  by  habitual   « moderate '   drinking.     As  to  moral  purity, — in  rendering 
drunkenness  impossible,  what  a  flood  of  all  the  vices  was  diverted  from  this  tribe ! 
and  what  aids  to  moral  self-control  and  culture  were  afforded  to  its  members ! 
Dr  Guthrie  has  well  said,   "  Happy  family ! — of  how  few,  if  any,  of  ours  could 
it  be  said  ? — in  which,  for  three  hundred  years,  there  had  never  been  a  drunkard  to 
break  a  mother's  heart,  to  bring  shame  over  those  who  loved  him,  and  to  fill  a 
dishonored  grave  !     Such  was  Jonadab' s,  and  such  how  many  sad  mourners  have 
wished  that  theirs  had  been  so !     Holding  prevention  to  be  better  than  cure  [or 
attempt  at  cure],  and  that,  as  all  experience  proves,  it  is  much  easier  to  keep 


JEREMIAH,    XL.    IO,    12.  197 

people  out  of  temptation  than  save  them  in  it,  Jonadab,  when  enjoining  his 
descendants  to  drink  no  wine,  seeks  to  protect  them  from  temptation,  forbidding 
them — though  they  might  have  used  the  fruit  of  the  vine  in  many  other  ways  than 
drink — to  plant  a  vineyard.  Peace  of  conscience  and  purity  of  mind  turn  much 
more  on  our  avoiding  than  [in  courting  with  the  hope  of]  resisting  temptations. 
It  is  wiser,  if  it  be  possible,  to  flee  than  to  fight  them ;  a  great  truth  taught  us  by 
a  higher  authority  than  Jonadab.  It  stands  embodied  in  the  Lord's  Prayer — and 
that  not  the  least  important  of  its  petitions, — '  Lead  us  not  into  temptation.'  " 

3.  That  when  practised  from  a  principle  of  duty,  fidelity  to  abstinence  is  approved 
by  God.     And  well  it  might,  when  we  reflect  on  the  circumstances  of  this  noble 
example,  which  we  are  invited  to  follow  with  such  incomparably  less  sacrifice. 
They  willingly,  nay,  joyfully,  gave  up  many  of  the  ordinary  ambitions  and  privileges 
of  citizens,  that  they  might  secure  'the  one  thing  needful,'  and  dwell  as  strangers 
with  those  who  had  the  light  of  Divine  truth;  and  for  this  end,  at  this  expense, 
these  Arabian  truth-seekers  also  abstained  from  all  wine.      Would  that,  in  the 
modern  Church,  we  had  more  persons  like-minded,  willing  for  the  sake  of  the 
world's  progress,  and  of  the  truth  by  which  the  world  must  be  saved,  to  sacrifice  even 
the  love  of  a  little  liquor,  and  thereby  secure  for  themselves,  their  families,  and  their 
neighbors,  exemption  from  the  manifold  miseries  and  pollutions  of  intemperance ! 

4.  That  it  is  better  to  remain  faithful  to  this  abstinence,  and  to  every  practice 
proved  to  be  safe  and  salutary,,than  to  deviate  from  it  at  the  persuasion  even  of 
men  eminent  for  their  position  or  personal  worth.     Jeremiah's  act  gives  no  sanction 
to  the  temptations  so  commonly  addressed  to  abstainers  to  induce  a  violation  of 
their  principle  and  pledge  ;  for  that  act  was  directed  by  the  Almighty,  who  foresaw 
the  issue.     But  the  example  of  the  Rechabites  is  a  confirmation  of  true  principle, 
and  a  stimulus  to  consistency  under  trial.     They  would  not  deviate  from  thtir 
proved  wholesome  rule  of  life,  though  the  wine  had  been  stored  in  the  temple, 
though  it  was  set  before  them  in  holy  vessels  by  the  greatest  prophet  of  the  day, 
and  though  that  prophet  himself  invited  (mark !  he  did  not  press)  them  to  partake. 
They  anticipated  Paul's  declaration  as  to  'a  messenger  from  heaven'  teaching 
any  doctrine  contrary  to  fact,  preferring  wise  consistency  to  temporary  indulgence, 
and  the  verdict  of  experience  to  the  voice  of  apparent  'authority.'     Most  nobly 
does  their  conduct  compare  with  a  not  infrequent  desertion  of  the  Temperance 
cause  because  the  wine-cup  has  been  associated  with  the  hand  of  friendship,  the 
smile  of  beauty,  the  seal  of  fashion,  or  the  solicitation  of  sensuous  desire.     Let 
vigilance  and  prayer  (to  which  abstinence  lends  its  aid)  be  ever  exercised  on  the 
side  of  truth,  and  the  time  can  never  arrive  when  a  courteous  and  dignified  but 
inflexible  refusal  to  drink  intoxicating  liquor  will  pass  without  reward. 


CHAPTER  XXXIX.    VERSE  10. 

But  Nebuzar-adan  the  captain  of  the  guard  left  of  the  poor  of  the 
people,  which  had  nothing,  in  the  land  of  Judah,  and  gave  them  vine- 
yards and  fields  at  the  same  time. 

VINEYARDS]  Hebrew,  ktrahmim. 


CHAPTER  XL.    VERSES  10,  12. 

10  As  for  me,  behold,  I  will  dwell  at  Mizpah,  to  serve  the  Chaldeans, 
which  will  come  unto  us :  but  ye,  gather  ye  wine,  and  summer  fruits 


198  JEREMIAH,    XLVIII.    II,    12. 

and  oil,  and  put  them  in  your  vessels,  and  dwell  in  your  cities  that 
ye  have  taken.  ...  12  Even  all  the  Jews  returned  out  of  all  places 
whither  they  were  driven,  and  came  to  the  land  of  Judah,  to  Gedaliah, 
unto  Mizpah,  and  gathered  wine  and  summer  fruits  very  much. 


V.  io.  GATHER  YE  WINE]  Hebrew,  isphu  yayin,  'gather  ye  wine';  Lxx., 
sunagagete  oinon, '  gather  ye  wine ';  V. ,  colligete  vindemiam, '  collect  ye  vintage-fruit. ' 

V.  12.  AND  GATHERED  WINE]  Hebrew,  vay-yaasphu  yayin,  *  and  they  gathered 
wine ' ;  T.  of  Jonathan,  khamrah,  '  wine ' ;  Lxx.  kai  suneegagon  oinon,  V.  et 
colligerunt  vinum,  'and  they  gathered  wine.'  The  V.  varies  from  vindemiam  (ver. 
io)  to  vinum  (ver.  12)  in  its  rendering  of  yayin  ;  but  both  vinum  and  oinos  are 
terms  sometimes  applied  by  classic  writers  to  the  fruit  of  the  vine — whether  figur- 
atively, or  as  the  relic  of  a  more  ancient  and  popular  usus  loquendi,  cannot  now  be 
certainly  determined.  As  to  yayin,  its  etymology  plainly  distinguishes  it  from 
tirosh,  but  that  it  should  have  been  used  by  Gedaliah  (ver.  io)  in  a  matter-of-fact 
construction  as  synonymous  with  tirosh.  (vintage-fruit),  and  that  it  is  again  used  by 
Jeremiah  historically  (ver.  12),  indicates  the  absence  of  the  modern  prejudice,  '  that 
the  liquid  fruit  of  the  vine  is  not  wine  till  it  is  fermented  ' ! 

There  is  one  passage  as  to  oinos,  in  an  ancient  Greek  author,  which  is  the  exact 
parallel  to  Gedaliah's  use  of  the  Hebrew  yayin*  It  is  preserved  in  Athenseus 
(book  vi.,  sect.  89),  being  an  extract  from  the  'Voyage'  of  Nymphodorus,  the 
Syracusan,  who  lived  before  Christ  320 — "At  the  time  of  festivals,  he  [Drimacus 
the  General]  went  about,  and  took  wine  from  the  fields — ek  ton  agron  oinon, — and 
such  animals  for  victims  as  were  in  good  condition."  No  one,  we  suppose,  can 
carry  prejudice  so  far  as  to  impose  upon  himself  the  belief  that  fermented  and 
bottled  wine  was  thus  '  taken  from  the  fields.' 


CHAPTER  XLVI.    VERSE  io. 

For  this  is  the  day  of  the  Lord  GOD  of  hosts,  a  day  of  vengeance, 
that  he  may  avenge  him  of  his  adversaries:  and  the  sword  shall 
devour,  and  it  shall  be  satiate  and  made  drunk  with  their  blood : '  for 
the  Lord  GOD  of  hosts  hath  a  sacrifice  in  the  north  country  by  the 
river  Euphrates. 

AND  MADE  DRUNK  WITH  THEIR  BLOOD]  Hebrew,  vt-rav-thah  mid-dahmahm, 
'and  be  surcharged  with  their  blood ' ;  Lxx.,  methustheesetai ;  V.,  inebriabitur. 
[See  Notes  on  Deut.  xxxii.  42 ;  Isa.  xxxiv.  5,  8;  xlvi.  26.] 


CHAPTER  XLVIII.    VERSES  n,  12. 

ii  Moab  hath  been  at  ease  from  his  youth,  and  he  hath  settled  on 
his  lees,  and  hath  not  been  emptied  from  vessel  to  vessel,  neither  hath 
he  gone  into  captivity :  therefore  his  taste  remained  in  him,  and  his 
scent  is  not  changed.  12  Therefore,  behold,  the  days  come,  saith  the 
LORD,  that  I  will  send  unto  him  wanderers,  that  shall  cause  him  to 
wander,  and  shall  empty  his  vessels,  and  break  their  bottles. 


JEREMIAH,    XLIX.    9.  199 

HE  HATH  SETTLED  ON  His  LEES]  Hebrew,  vc-shoqcit  hit  el  shtmahrahv,  'and 
he  has  settled  himself  upon  his  lees  ' ;  Lxx.,  kai pepoithos  een  epi  tee  doxee  autou, 
'and  he  has  relied  upon  his  glory'  ;  V.,  et  requievit  in  fed  bus  suis,  'and  he  has 
settled  on  his  dregs.' 


By  a  powerful  image  sensual  Moab  is  compared  to  wine  that  had  not  been  dis- 
turbed since  it  was  put  into  its  first  vessel ;  and  the  threatening  goes  forth  that  he 
shall  resemble  not  only  wine  transferred  from  one  vessel  to  another,  but  wine 
which  runs  out  and  is  lost,  because  the  vessels  containing  it  are  emptied  and 
broken.  [See  Note  on  Zeph.  i.  12.] 


CHAPTER  XLVIII.    VERSE  26. 

Make  ye  him  drunken :  for  he  magnified  himself  against  the  LORD  : 
Moab  also  shall  wallow  in  his  vomit,  and  he  also  shall  be  in  derision. 


MAKE  YE  HIM  DRUNKEN]  Hebrew,  hishkiru,  'make  him  drunk';  Lxx.,  me- 
thusate  auton  ;  V.,  inebriate  eum.  The  subsequent  allusion  to  the  state  of  Moab 
indicates  the  intoxicating  nature  of  the  drink  he  is  supposed  to  have  swallowed. 
The  Moabites  were  reputed  an  intemperate  people,  and  some  writers  have  fancied 
a  connection  of  this  propensity  with  the  circumstances  under  which  the  founder  of 
the  nation  traced  his  descent  from  Lot. 


CHAPTER  XLVIII.    VERSES  32,  33. 

32  O  vine  of  Sibmah,  I  will  weep  for  thee  with  the  weeping  of 
Jazer :  thy  plants  are  gone  over  the  sea,  they  reach  even  to  the  sea 
of  Jazer :  the  spoiler  is  fallen  upon  thy  summer  fruits  and  upon  thy 
vintage.  33  And  joy  and  gladness  is  taken  from  the  plentiful  field, 
and  from  the  land  of  Moab ;  and  I  have  caused  wine  to  fail  from  the 
winepresses :  none  shall  tread  with  shouting ;  their  shouting  shall  be 
no  shouting. 


V.  32.  O  VINE  OF  SIBMAH]  Hebrew,  hag-gephen  Sivmah,  'the  vine  of  Sibmah.' 
For  'vine,'  the  Lxx.  has  ampelos ;  the  V.,  vinea.  [See  Note  on  Isa.  xvi.  6.] 

AND  UPON  THY  VINTAGE]  Hebrew,  ve  al-betzirakt  'and  upon  thy  cutting '»• 
the  fruit  of  the  vine  cut  off  when  ripe.  Lxx.,  epi  tnigeetais  sou,  '  upon  thy  vintage- 
men';  V.,  et  (super)  vindemiam  tuam,  'and  upon  thy  vintage-fruit.' 

V.  33.  AND  I  HAVE  CAUSED  WINE  TO  FAIL  FROM  THE  WINEPRESSES]  Hebrew, 
ve-yayin  miqavim  hishbati,  'and  wine  from  the  presses  I  have  made  to  fail';  Lxx., 
kai  oinos  een  epi  leenois  sou,  'and  wine  was  in  thy  presses  ';  V.,  et  vinum  de  tor- 
cularibus  sustu/i,  'and  I  have  removed  wine  from  thy  presses.' 


CHAPTER  XLIX.    VERSE  9. 

If  grapegatherers  come  to  thee,  would  they  not  leave  some  gleaning 
grapes  ?  if  thieves  by  night,  they  will  destroy  till  they  have  enough. 


200  JEREMIAH,    LI.    /,    39,    5/. 

GRAPEGATHERERS]  Hebrew,  botzerim,  '  cutters  '  =  those  employed  to  cut  off  the 
grapes  at  the  vintage  season;  Lxx.,  trugeetai,  'vintagers';  V.,  -vindemiatores^ 
'vintage-men.' 

SOME  GLEAXING  GRAPES]  Hebrew,  olalotk,  'gleanings';  Lxx.,  katahimma^ 
'a  remnant';  V.,  racemum,  'a  cluster.' 


CHAPTER  XLIX.    VERSE  12. 

For  thus  saith  the  LORD  :  Behold,  they  whose  judgment  was  not  to 
drink  of  the  cup  have  assuredly  drunken ;  and  art  thou  he  that  shall 
altogether  go  unpunished?  thou  shalt  not  go  unpunished,  but  thou 
shalt  surely  drink  of  it. 


The  figure  here,  as  in  chap.  xxv.  28,  is  that  of  a  cup  of  retribution — intoxicating 
and  prostrating — prepared  by  God  for  evil-doers;  and  which,  despite  their  self- 
confidence — even  where,  as  in  the  case  of  the  Jews,  they  relied  upon  their 
Abrahamic  relationship — they  would  be  constrained  to  drink  up. 


CHAPTER  LI.    VERSE  7. 

Babylon  hath  been  a  golden  cup  in  the  LORD'S  hand,  that  made  all 
the  earth  drunken :  the  nations  have  drunken  of  her  wine ;  therefore 
the  nations  are  mad. 


THAT  MADE  ALL  THE  EARTH  DRUNKEN]  Hebrew,  meshakkereth  kahl  hah- 
ahretz,  'making  drunk  all  the  earth';  Lxx.,  methuskon ;  V.,  inebrians. 

OF  HER  WINE]  Hebrew,  miy-yaynah,  'from  her  wine ';  Lxx.,  apo  tou  oinou 
autees  ;  V.,  de  vino  ejus. 

ARE  MAD]  Hebrew,  yithholelu,  'were  infuriated';  Lxx.,  esaleutheesan,  'were 
shaken  '  (convulsed);  V.,  commote  sunt,  'have  been  perturbed.' 

The  image  of  an  intoxicating  potion  is  again  presented,  and  though  the  cup  is 
'golden,'  the  effects  are  not  less  destructive. 


CHAPTER  LI.    VERSES  39,  57. 

39  In  their  heat  I  will  make  their  feasts,  and  I  will  make  them 
drunken,  that  they  may  rejoice,  and  sleep  a  perpetual  sleep,  and  not 
wake,  saith  the  LORD.  ...  57  And  I  will  make  drunk  her  princes,  and 
her  wise  men,  her  captains,  and  her  rulers,  and  her  mighty  men :  and 
they  shall  sleep  a  perpetual  sleep,  and  not  wake,  saith  the  King, 
whose  name  is  the  LORD  of  hosts. 


V.  39.  IN  THEIR  HEAT]  Hebrew,  bl-khummahm,  '  in  their  heat ' — the  heat,  says 
Gesenius,  '  arising  from  wine.'  Lxx.,  en  tee  thermasia  auton  ;  V.,  in  calore  eomm. 

AND  I  WILL  MAKE  THEM  DRUNKEN]  Hebrew,  ve-hishekkartim,  'and  have 
caused  them  to  be  drunk ';  Lxx.,  kai  methuso  autons ;  V.,  et  inebriabo  eos. 

THAT  THEY  MAY  REJOICE]  Hebrew,  fo-maan  ya-alozu,  '  that  they  may  exult '; 
Lxx.,  hopos  karothosin,  '  that  they  may  be  stupefied ';  V.,  «/  sopiantur,  '  that  they 
may  be  made  senseless.' 


JEREMIAH,    LII.     16.  201 


D  SLEEP  A  PERPETUAL  SLEEP]  Hebrew,  vc-yashnu  shcnath  olahmt  'and 
sleep  a  sleep  forever.' 

V.  57.  AND  I  WILL  MAKE  DRUNK]  Hebrew,  vl-hishekkarti,  'and  I  will  make 
drunk.' 

Here  God  speaks,  not  as  ordaining  causes,  but  as  connecting  causes  with  effects. 
How  this  prophecy  was  fulfilled,  secular  history  singularly  testifies.  [See  Note 
on  Dan.  v.  I,  30.  ] 

CHAPTER  LII.    VERSE  16. 

But  Nebuzar-adan  the  captain  of  the  guard  left  certain  of  the  poor 
of  the  land  for  vinedressers  and  for  husbandmen. 


FOR  VINEDRESSERS]  Hebrew,  %-korlmim,  'for  vineyarders.' 
26 


THE  BOOK  OF  THE 


LAMENTATIONS  OF  JEREMIAH. 


CHAPTER  I.    VERSE  15. 

The  Lord  hath  trodden  under  foot  all  my  mighty  men  in  the  midst 
of  me :  he  hath  called  an  assembly  against  me  to  crush  my  young 
men :  the  Lord  hath  trodden  the  virgin,  the  daughter  of  Judah,  as  in 
a  winepress. 


IN  A  WINEPRESS]  Hebrew,  gath,  'the  press.'*  The  marginal  reading  is,  'the 
winepress  of  the  virgin.'  Others  propose,  'the  Lord  hath  trodden  the  winepress 
as  it  respects  the  virgin.' 

Lxx.  and  V.  have  '  the  Lord  to  the  virgin  daughter  of  Judah  has  trodden  the 
winepress.' 


CHAPTER  II.    VERSE  12. 

They  say  to  their  mothers,  Where  is  corn  and  wine  ?  when  they 
swooned  as  the  wounded  in  the  streets  of  the  city,  when  their  soul 
was  poured  out  into  their  mothers'  bosom. 


WHERE  is  CORN  AND  WINE?]  Hebrew,  ayya  dahgan  vah-yayin,  'where  is  corn 
and  wine?'  Yayin  here  seems  (as  in  Jer.  xl.  10,  12)  to  be  substituted  for  tirosh, 
which  in  other  places  is  uniformly  connected  with  dahgan.  In  a  country  where 
grapes  are  an  article  of  daily  food  it  is  natural  that  children  should  be  described 
as  crying  out  for  them  in  the  streets  during  a  time  of  famine,  especially  since  thirst 
would  be  equally  allayed  by  sucking  the  grapes.  Congruity  and  probability  are 
alike  shocked  by  supposing  that  little  children  would  cry  to  their  mothers  for 
intoxicating  drink  because  of  the  want  of  food  and  water!  Lxx.,/0w  seitos  kai 
oinosy  '  where  is  corn  and  wine  ?  '  V.,  ubi  est  triticum  et  vinum  ?  '  where  is  wheat 
and  wine  ?  ' — the  Synac  adds,  '  and  oil.' 


CHAPTER  III.    VERSE  15. 

He  hath  filled  me  with  bitterness,  he  hath  made  me  drunken  with 
wormwood. 

*  It  is  to  be  noted,  however,  that  this  word  is  of  wider  use  than 'press.'  As  Dindorf  says, 
"the  Hebrews  truly  distinguished  gath  into  two  parts ;  the  first  they  called  gath  higher,  the  other 
gath  lower.  The  first  is  the  place  in  which  the  grapes  were  trodden,  the  wine  (vinum)  flowing  into 
a  lacus  beneath,  through  a  tube." 


LAMENTATIONS,    IV.    7.  2O3 

HE  HATH  MADE  ME  DRUNKEN  WITH  WORMWOOD]  Hebrew,  hirvani  la-anah, 
•he  hath  satiated  me  with  wormwood.'  Rahvah  here  reappears,  and  answers  to 
hisbianiy  'he  hath  filled  me '  (from  sahba)  in  the  first  member  of  the  sentence. 

J.  G.  Kohl,  in  his  'Travels  in  Austria,'  notices  a  wine  of  wormwood  in  these 
terms: — "On  Mount  Badatschon,  north  of  the  Flatten  See,  a  kind  of  'wine- 
decoction'  is  made,  known  as  'Badatschon  Wormwood,'  and  as  renowned  in 
Hungary  as  the  Tokay  Essence.  To  make  it,  the  juice  is  boiled  with  certain  herbs. 
The  same  thing  is  done  with  the  best  of  the  Schomlau  grapes,  to  produce  '  Schomlau 
Wormwood.'"— (P.  374,  Lond.,  1845.) 


CHAPTER  IV.    VERSE  7. 

Her  Nazarites  were  purer  than  snow,  they  were  whiter  than  milk, 
they  were  more  ruddy  in  body  than  rubies,  their  polishing  was  of 
sapphire. 


A  more  literal  rendering  of  this  verse  would  be — "  Pure  have  been  her 
Nazarites  above  snow,  white  above  milk,  ruddy  in  body  above  corals,  (like) 
sapphire  (has  been)  their  form."  The  Lxx.,  Codex  B,  gives  ekathariotheesan 
Naziraioi  autees  huper  chiona,  elampsan  huper  gala,  epurotheesan,  huper  lithou 
sappheirou  to  apospasma  auton  :  '  her  Nazarites  were  purer  than  snow,  they  shone 
above  milk,  they  were  purified  (as)  by  fire,  beyond  a  sapphire  stone  was  their 
polish.'  Codex  A  has  elampsan,  huper  gala  eturotheesetai  huper  lithous  sappheirou^ 
'  they  shone,  they  were  coagulated  (made  like  cheese)  above  milk,  above  stones  of 
sapphire  was  their  polishing.'  The  V.  has  candidiores  Nazarei  ejus  nivet  nitidiores 
lacte,  ntbicundiores  ebore  antiquo,  sapphiropulchriores,  '  whiter  (were)  her  Nazarites 
above  snow,  more  shining  than  milk,  ruddier  than  old  ivory,  more  beautiful  than 
the  sapphire.'  The  Syriac  reads,  '  her  Nazarites  were  purer  than  snow,  and  whiter 
than  milk  in  their  pastures ;  their  bones  were  brighter  than  the  sardine,  and  their 
body  than  the  sapphire.'  The  Arabic  follows  the  Lxx.,  but  renders  the  last 
clause,  '  their  form  (=  aspect;  was  more  excellent  than  a  (well-cut)  sapphire  stone.' 
The  T.  of  Jonathan  reads,  '  her  Nazarites  were  whiter  than  snow,  smoother  than 
milk,  ruddier  in  their  appearance  than  flame-colored  stones  (or  metals),  and  their 
countenance  as  the  sapphire.'  The  Hebrew penninim  has  been  variously  under- 
stood, taking  the  sense  of  'stone'  or  'stones'  in  the  Lxx.,  'admirable  things' 
(periblepta)  in  the  version  of  Symmachus,  'old  ivory'  in  the  V.,  'flame-colored 
things'  in  the  T.,  'rubies'  in  the  A.  V.,  and  'corals'  as  suggested  by  Gesenius 
and  adopted  in  our  rendering.  Whatever  object  was  denoted  must  have  been  of 
a  bright  red  color,  or  there  would  have  been  no  force  in  the  comparison  that  the 
Nazarites  were  '  ruddier '  even  than  it. 


This  glowing  description  of  the  Nazarites  is  a  testimony,  as  unimpeachable  as  it 
is  splendid,  to  the  physical  advantages  of  abstinence  from  all  intoxicating  liquors ; 
and  the  light  emanating  from  this  one  text  should  have  been  sufficient  to 
prevent  the  darkness  of  error  as  to  the  nature  of  strong  drink  from  ever 
settling  down  upon  the  mind  of  Christendom.  Every  touch  in  this  picture 
heightens  the  effect  of  the  whole  as  a  delineation  of  perfect  health  and  vigor;  the 
bright  blood  mantling  through  a  clear  complexion,  and  the  whole  frame  beaming 


204  LAMENTATIONS,    IV.    21. 

and  glowing,  in  lines  of  beauty,  like  a  precious  stone.  Dr  A.  Clarke,  who  follows 
Dr  Blayney  in  rendering  gizrahtham  'their  veining'  (instead  of  'their  polishing,' 
as  in  A.  V.),  remarks  upon  this  metaphorical  description: — "Milk  will  most 
certainly  well  apply  to  the  whiteness  of  the  skin ;  the  beautiful  ruby  to  the  ruddiness 
of  the  flesh ;  and  the  sapphire,  in  its  clear  transcendent  purple,  to  the  veins  in  a  fine 
complexion."  It  is  not  pretended  that  abstinence  alone  will  bring  about  this 
corporeal  appearance,  but  the  Nazarites  were  a  race  typical  of  the  physical  qualities 
to  which  such  temperance  always  predisposes,  and  which  it  will  help  to  produce 
when  associated  with  a  judicious  regimen,  actively  persevered  in.  It  is  frequently 
affected  to  be  despised  as  'a  mere  negative,'  but  when  we  remember  that  it  is  a 
complete  negative  and  nullifier  of  the  most  common  and  fashionable  source  of  all 
kinds  and  all  degrees  of  disease,  mental  and  bodily, — a  negative  upon  a  liquid  which 
fosters  general  debility  by  tainting  the  blood  and  irritating  the  nervous  system, — it 
may  be  truthfully  regarded  as  no  inconsiderable  friend  to  human  health  and  length 
of  days.  Universally  adopted,  it  would  elevate  the  sanitary  level  of  society,  and 
lower  the  rate  of  mortality,  in  excluding  a  noxious  element,  by  which  the  one  is 
seriously  depressed  and  the  other  correspondingly  raised.  It  was  the  surest  sign  of 
the  havoc  produced  by  the  desolation  of  Judah,  that  the  Nazarites,  who  had  been 
so  prominent  for  their  healthy  and  handsome  appearance,  should  become  dark, 
haggard,  and  shriveled  through  hunger  and  thirst.  Historically,  this  notice  of  the 
Nazarites  is  valuable  as  showing  that  Nazaritism,  as  an  institution,  continued  to 
flourish  down  to  the  period  of  the  captivity  (B.  C.  588). 


CHAPTER  IV.    VERSE  21. 

Rejoice  and  be  glad,  O  daughter  of  Edom,  that  dwellest  in  the 
land  of  Uz ;  the  cup  also  shall  pass  through  unto  thee :  thou  shalt  be 
drunken,  and  shalt  make  thyself  naked. 


THOU  SHALT  BE  DRUNKEN,  AND  SHALT  MAKE  THYSELF  NAKED]  Hebre\T, 
tishekeri  ve-thithahri,  'thou  shalt  be  drunken,  and  shalt  uncover  thyself;  Lxx., 
methustheesee  kaiapocheeis,  'thou  shalt  be  drunken  and  cast  down  ';  V.,  inebriaberis 
atque  nudaberis,  '  thou  shalt  be  made  drunk  and  nude.' 


What  in  a  sober  state  is  concealed,  from  modesty  or  prudence,  is,  in  a  state  of 
inebriation,  made  bare,  and  the  very  power  of  maintaining  propriety  or  self- 
protection  is  taken  away.  Edom,  which  had  rejoiced  over  Judah's  downfall, 
should  drink  of  the  same  cup  of  calamity,  and  be  despoiled  by  the  enemy,  like  a 
drunken  man  stripped  by  the  robber  who  had  stricken  him  down. 


THE  BOOK  OF 

THE    PROPHET    EZEKIEL 


[EZEKIEL  IS  BELIEVED  TO  HAVE  PROPHESIED  B.  C.    $95 — 574.] 


CHAPTER  VIII.    VERSE  17. 

Then  he  said  unto  me,  Hast  thou  seen  this,  O  son  of  man  ?  Is  it 
a  light  thing  to  the  house  of  Judah  that  they  commit  the  abomina- 
tions which  they  commit  here  ?  for  they  have  filled  the  land  with 
violence,  and  have  returned  to  provoke  me  to  anger:  and,  lo,  they 
put  the  branch  to  their  nose. 


THE  BRANCH]  Hebrew,  kaz-z2morah,  'the  branch*  or  'vine-branch.'  [See 
Note  on  Numb.  xiii.  23;  Isa.  xvii.  10.]  Gesenius  thinks  the  reference  is  "to  the 
Persian  custom  of  worshipping  the  rising  sun,  holding  in  their  left  hand  a  bundle 
of  the  twigs  of  the  plant  called  Barsom." 


CHAPTER  XII.    VERSES  18,  19. 

isSon  of  man,  eat  thy  bread  with  quaking,  and  drink  thy  water 
with  trembling  and  with  carefulness ;  19  And  say  unto  the  people  of 
the  land,  Thus  saith  the  Lord  GOD,  of  the  inhabitants  of  Jerusalem, 
and  of  the  land  of  Israel;  They  shall  eat  their  bread  with  carefulness, 
and  drink  their  water  with  astonishment,  that  her  land  may  be 
desolate  from  all  that  is  therein,  because  of  the  violence  of  all  them 
that  dwell  therein.  

Bread  and  water  are  here  conjoined  as  the  staple  means  of  sustenance,  and  for 
these  to  be  consumed  with  fear  and  trembling  would  be  a  sign  of  the  devastation 
and  insecurity  about  to  befall  the  once  prosperous  and  happy  land. 


CHAPTER  XV.    VERSES  2,  6. 

•  Son  of  man,  What  is  the  vine  tree  more  than  any  tree,  or  than  3. 
branch  which  is  among  the  trees  of  the  forest  ?  .  .  .  6  Therefore 
thus  saith  the  Lord  GOD  ;  As  the  vine  tree  among  the  trees  of  the 
forest,  which  I  have  given  to  the  fire  for  fuel,  so  will  I  give  the  in- 
habitants of  Jerusalem. 


V.  2,  6.  THE  VINE  TREE]  Hebrew,  atz  ha^-^ephen,  'a  tree  of  the 
V.  2.  A  BRANCH]  Hebrew,  haz-ztmorah,  'the  branch '=  vine-bra 


vine, 
vine-branch. 


206  EZEKIEL,    XXIII.    31 — 34. 

The  vine  is  chiefly  valuable  for  its  fruit,  not  for  its  wood,  which  is  used  as  fuel 
only.  God  here  declares,  therefore,  that  Jerusalem,  having  ceased  to  be  a  fruitful 
vine,  was  now  fit  for  the  burning  to  which  He  would  consign  it. 


CHAPTER  XVII.    VERSES  6—8. 

6  And  it  grew,  and  became  a  spreading  vine  of  low  stature,  whose 
branches  turned  toward  him,  and  the  roots  thereof  were  under  him : 
so  it  became  a  vine,  and  brought  forth  branches,  and  shot  forth 
sprigs.  7  There  was  also  another  great  eagle  with  great  wings  and 
many  feathers :  and,  behold,  this  vine  did  bend  her  roots  toward  him, 
and  shot  forth  her  branches  toward  him,  that  he  might  water  it  by  the 
furrows  of  her  plantation,  s  It  was  planted  in  a  good  soil  by  great 
waters,  that  it  might  bring  forth  branches,  and  that  it  might  bear 
fruit,  that  it  might  be  a  goodly  vine. 


V.  6,  7.  VINE]  Hebrew,  gephen. 

V.  8.  A  GOODLY  VINE]  Hebrew,  gephen  ad-dahreth,  <a  vine  ample'  ^wide- 
spreading).     For  'goodly*  the  Lxx.  has  megaleen,  the  V.  grandem,  'great.' 


CHAPTER  XIX.    VERSE  10. 

Thy  mother  is  like  a  vine  in  thy  blood,  planted  by  the  waters  :  she 
was  fruitful  and  full  of  branches  by  reason  of  many  waters. 


LIKE  A  VINE  IN  THY  BLOOD]  Hebrew,  kag-gephen  be-dahmkah,  'as  a  vine  in 
thy  blood.'  The  obscurity  of  this  passage  has  caused  some  learned  commentators 
to  give  to  dahm  the  signification  of  likeness, — 'thy  mother  is  as  a  vine  in  thy 
likeness '  =  like  thee.  Calmet  conjectures  the  true  reading  to  be  kag-gephen 
karmekah,  '  as  a  vine  of  thy  vineyard. '  This  is  not  improbable,  since  b  in  Hebrew 
resembles  k,  and  d  resembles  r;  but  it  is  not  a  conjecture  supported  by  any  ancient 
version,  and  only  by  two  known  Hebrew  MSS.  The  Lxx.  has  'thy  mother  (is) 
as  a  vine,  as  a  flower  in  a  pomegranate.'  So  the  Arabic.  The  T.  of  Jonathan  has 
'Israel  was  like  a  vine  planted  near  fountains  of  waters.'  Henderson,  following 
Piscator  and  Havernick,  reads,  'in  thy  quietude' — from  dtim,  'to  be  quiet/ 
— understanding  a  reference  to  the  quiet  and  prosperous  times  of  the  Jewish 
monarchy. 


CHAPTER  XXIII.    VERSES  31 — 34. 

3i  Thou  hast  walked  in  the  way  of  thy  sister;  therefore  will  I  give 
her  cup  into  thine  hand.  32 Thus  saith  the  Lord  GOD;  Thou  shalt 
drink  of  thy  sister's  cup  deep  and  large :  thou  shalt  be  laughed  to 
scorn  and  had  in  derision;  it  containeth  much.  33 Thou  shalt  be 
filled  with  drunkenness  and  sorrow,  with  the  cup  of  astonishment  and 
desolation,  with  the  cup  of  thy  sister  Samaria.  34  Thou  shalt  even 
drink  it  and  suck  it  out,  and  thou  shalt  break  the  sherds  thereof,  and 
pluck  off  thine  own  breasts:  for  I  have  spoken  //,  saith  the  Lord 
GOD. 


EZEKIEL,    XXIII.    42.  207 

V.  33.    THOU   SHALT   BE  FILLED   WITH   DRUNKENNESS  AND   SORROW]    Hebrew, 

shikkahron  ve-yahgon  timmalai,  'drunkenness  and  sorrow  shall  fill  thee.' 

WITH  THE  CUP  OF  ASTONISHMENT  AND  DESOLATION]  Hebrew,  kos  shammak 
ushtmahmah,  'the  cup  of  desolation  and  astonishment.'  These  two  nouns  have 
substantially  the  same  meaning,  but  if  an  objective  and  a  subjective  sense  are  to  be 
given  them,  it  is  more  natural  to  take  first  the  literal  objective  sense  of  '  wasting ' 
or  'desolation,'  and  then  the  subjective  sense  of  'astonishment'  as  the  result  of  the 
desolation  beheld. 

V.  34.  THOU  SHALT  EVEN  DRINK  IT  AND  SUCK  IT  OUT]  Literally,  '  thou 
shall  drink  it  and  suck  it  up.'  [See  Notes  on  Psa.  Ixxv.  8,  and  Isa.  li.  17.]  The 
Lxx.,  "  Drink  thy  sister's  cup,  a  deep  and  broad  one  [Codex  A  adds,  'it  shall  be 
for  laughter  and  for  scorn  '],  and  filled  to  the  brim,  to  cause  complete  drunkenness 
(metheen\  and  thou  shalt  be  filled  with  exhaustion ;  and  the  cup  of  destruction,  the 
cup  of  thy  sister  Samaria,  drink  thou  it !  "  The  V.,  "  Thou  shalt  drink  thy  sister's 
cup,  deep  and  broad,  with  derision  and  scorn — them  who  are  most  capacious. 
Thou  shalt  be  filled  with  drunkenness  and  sorrow,  with  the  cup  of  grief  and  sadness, 
with  the  cup  of  thy  sister  Samaria ;  and  thou  shalt  drink  it,  and  shalt  drink  it  up 
even  to  the  dregs,  and  the  fragments  of  it  thou  shalt  devour" — alluding,  say  the 
Douay  editors,  to  the  fact  that  drunkards  sometimes  bite  their  cups  in  their  rage. 


Samaria,  the  kingdom  of  Israel,  had  been  punished  by  sword,  famine,  and 
captivity,  and  such  a  cup  of  misery  was  now  to  be  given  to  Judah,  who  would  be 
compelled  to  drain  it  as  her  sister  kingdom  had  done  before.  Surely  the  ingredients 
of  such  a  cup  are  not  identical,  as  one  and  the  same  kind  of  wine,  with  the  contents 
of  a  '  cup  of  blessing ' ! 

CHAPTER  XXIII.    VERSE  42. 

And  a  voice  of  a  multitude  being  at  ease  was  with  her :  and  with 
the  men  of  the  common  sort  were  brought  Sabeans  from  the  wilder- 
ness, which  put  bracelets  upon  their  hands,  and  beautiful  crowns 
upon  their  heads.  

This  verse,  as  it  stands  in  the  A.  V.,  is  not  free  from  difficulty,  and  much  un- 
certainty rests  upon  the  meaning  of  the  clause — '  and  with  the  men  of  the  common 
sort  were  brought  Sabeans  from  the  wilderness.'  For  'the  common  sort*  the 
margin  gives  'multitude  of  men,'  and  for  'Sabeans'  it  has  'or,  drunkards.'  The 
word  '  Sabeans '  has  particularly  perplexed  copyists  and  translators.  The  first 
three  Hebrew  letters  are  s  v  b,  and  the  Masorite  pointing  gives  the  whole  word  the 
pronunciation  of  sahv-vah-im  ;  but  the  Masorite  doctors,  not  satisfied  with  the  word 
as  thus  pointed,  suggested  a  correction  which  would  make  the  initial  letters  s  b 
(and  not  s  v  b\  and  so  permit  the  word  to  be  taken  as  sobaim  or  sovaim,  as  if 
derived  from  sah-vah,  'to  tipple,'  'to  drink  to  excess.'  Sahv-vah-im  yields  no 
intelligible  sense  unless  taken  as  a  proper  name — Sabeans ;  yet  who  were  these 
Sabeans  ?  Not  those  mentioned  by  Isaiah,  xlv.  14,  for  they  were  a  people  of 
Ethiopia,  whose  name  is  without  at//  and  not  the  Arabian  Sabeans,  a  name  of 
which  the  initial  letter  is  sh,  not  s.  If  the  Masorite  correction  be  accepted,  reading 
sovaim  or  sobaim,  we  arrive  at  the  sense  of  'soakers,'  'tipplers,'  or  'bacchanals,' 
which  agrees  very  well  with  the  context.  On  reference,  however,  to  the  ancient 
versions,  fresh  difficulties  start  up.  Codex  B  of  the  Lxx.  has  no  equivalent  for 
1  brought,'  and  reads,  heekontas  ek  tee;  ercmou,  '  coming  out  of  the  desert' ;  and  the 


208  EZEKIEL,    XXVII.    1 8. 

V.,  which  has  addticebantur,  'were  brought,'  agrees  with  Codex  B  in  the  next 
clause,  et  veniebant  de  deserto,  'and  they  were  coming  from  the  desert.'  Lxx., 
Codex  A,  however,  has  oinomenous,  'winebibbers  from  the  desert.'  We  may 
conclude  that  the  MSS.  followed  by  the  Vulgate  read  v  b  ^  y  m,  and  not 
s  v  b  ^5  y  m  !  in  which  case  v  would  be  taken  for  'and,'  and  b  ^  y  m  (boini)  for 
'coming.'  It  follows,  then,  that  the  present  initial  s  was  either  dropped  from 
those  MSS.  by  mistake,  or  it  was  added  by  mistake  to  the  other  MSS.  that  give 
the  received  reading  s  v  b  ^  y  m.  The  Masorite  doctors  propose  to  retain  the  s 
and  drop  the  v,  while  the  Vulgate  keeps  the  v  and  drops  the  s.  We  can,  perhaps, 
more  easily  account  for  the  erroneous  addition  of  the  s  than  of  the  v.  The  final 
letter  of  the  previous  word  is  m,  and  when  m  is  the  final  letter  (unelongated)  of  a 
Hebrew  word,  it  very  closely  resembles  s.  A  copyist  might  repeat  this  final  m  by 
mistake,  and  the  next  transcriber,  seeing  it  made  no  sense,  might  conclude  that  it 
was  an  error  for  s,  and  accordingly  put  s  in  his  copy,  joining  it  to  the  next  v,  thus 
changing  v  b  ^  y  m  (ye-boim  =  '  and  those  coming ')  into  sav-bahim,  or  sahv-bah-im 
as  we  now  have  it.  Such  an  error  creeping  into  a  MS.  of  credit  would  vitiate  all 
subsequent  transcripts,  while  the  transcripts  made  from  correct  copies  would,  of 
course,  continue  to  represent  the  other  reading.  On  the  other  hand,  this  resemblance 
between  final  m  and  s  might  lead  to  the  omission  of  the  s  by  a  copyist,  and  have 
thus  originated  the  reading  of  v&-boim  followed  by  the  Vulgate ;  but  the  fact  that  no 
one  can  give  any  intelligible  sense  to  sahv-bah-im  is  in  favor  of  the  Vulgate,  unless 
we  carry  out  the  rule  that  the  most  difficult  reading  is  always  to  be  preferred.  The 
difference  between  Codices  A  and  B  is  a  proof  that  the  Hebrew  MSS.  varied  as 
far  back,  at  least,  as  the  second  century  of  our  era.  Dr  Henderson  gives — "And 
there  was  the  noise  of  a  careless  multitude  in  her,  and  to  men  of  the  common  sort 
drunkards  were  brought  from  the  desert ;  and  they  put  bracelets  on  their  hands, 
and  a  splendid  crown  upon  their  heads." 


Aholah  (Samaria)  and  Aholibah  (Judah)  are  represented  as  lewd  women  who 
send  for  their  lovers  to  a  distance ;  and  the  prophet  represents  a  miscellaneous 
company  as  coming  up  from  the  wilderness  (or,  as  it  may  be  rendered,  '  the  plain,' 
or  '  pastures '  =  the  open  country),  many  of  whom  are  attired  after  the  manner  of 
revelers,  and  all  ready  to  indulge  in  any  intemperance  or  other  excess  that  may 
be  proposed.  This  seems  to  be  an  account  of  an  idolatrous  festival,  perhaps  that 
of  Bacchus,  in  which  a  riotous  and  drunken  multitude  assembled,  adorned  with 
bracelets  and  chaplets,  accompanied  with  music,  songs,  and  dances.  [See  Note  on 
Amos  vi.  4 — 6.]  * 

CHAPTER  XXVII.    VERSE  18. 

Damascus  was  thy  merchant  in  the  multitude  of  the  wares  of  thy 
making,  for  the  multitude  of  all  riches;  in  the  wine  of  Helbon,  and 
white  wool. 

IN  THE  WINE  OF  HELBON]  Hebrew,  be-yayn  Khelbon,  « with  wine  of  Helbon ' ; 
Lxx.,  oinos  ek  Chelbon  ;  Symmachus,  oinos  liparos,  '  thick  (fat)  wine ';  so  the  V., 
in  vinopingui,  « with  fat  (rich)  wine,' — taking  khelbon  not  as  a  proper  name,  but 
as  an  adjective  noun  =' wine  of  fatness.'  The  Syriac  rendering  is  the  same. 
The  T.  of  Jonathan  has  bakhamar  khailath  mevashal,  'with  rich  wine  boiled.' 
According  to  Strabo,  the  wine  of  Helbon  had  so  great  a  reputation  that  it  was 
exported  for  the  use  of  the  kings  of  Persia.  Helbon,  which  still  exists  under  the 


EZEKIEL,    XLIV.    21.  209 

name  of  Haleb  or  Aleppo,  though  almost  destroyed  by  an  earthquake  in  1822,  is 
not  to  be  confounded  with  the  more  celebrated  Aleppo  of  Asia  Minor.  Under  the 
names  of  Chalybon  and  Chalybonium  t'inum  the  wine  of  Helbon  was  known  to  the 
Greeks  and  Romans,  but  unless  it  had  been  an  inspissated  wine,  thick  as  treacle 
or  honey,  its  transportation  could  not  have  been  easily  effected,  certainly  not  with- 
out a  great  risk  of  spoiling  a  fermented  wine.  Possibly  the  name  was  extensively 
given  to  some  imitations  prepared  for  the  European  market. 


CHAPTER  XXVIII.    VERSE  26. 

And  they  shall  dwell  safely  therein,  and  shall  build  houses,  and 
plant  vineyards. 


VINEYARDS]  Hebrew,  kZrahmim. 


CHAPTER  XXXIX.    VERSE  19. 

And  ye  shall  eat  fat  till  ye  be  full,  and  drink  blood  till  ye  be 
drunken,  of  my  sacrifice  which  I  have  sacrificed  for  you. 

AND  DRINK  BLOOD  TILL  YE  BE  DRUNKEN]  Hebrew,  ushthithem  dahm  le- 
shikkaron,  'and  ye  have  drunk  (=  shall  drink)  blood  to  drunkenness '  =  to 
repletion ;  the  sense  being  that  of  gorging,  to  correspond  with  the  first  clause  of 
the  sentence.  

CHAPTER  XLIV.    VERSE  21. 

Neither  shall  any  priest  drink  wine,  when  they  enter  into  the  inner 
court. 


WINE]  Hebrew,  yayin  ;  Lxx.,  oinon  ;  V.,  vinum. 

Ezekiel,  in  ver.  17 — 19,  refers  to  the  'linen  garments'  of  the  priests  when 
ministering  in  the  inner  court;  and  as  the  use  of  linen  was  designed  to  insure  a 
cleanliness  symbolical  of  inward  purity,  the  prohibition  of  wine  was  obviously  a  real 
means  to  that  great  moral  end.  Josephus  (Antiq.,  b.  iii.,  c.  12,  s.  2)  recognizes 
this  connection  : — "  Moses  enjoined  the  priests  not  only  to  observe  purity  in  their 
sacred  administrations,  but  in  their  daily  conduct,  that  it  may  be  unblamable  also; 
and  on  this  account  it  is  that  those  who  wear  the  sacerdotal  robe  are  without  spot,  and 
concerning  all  things  are  pure  and  abstinent  [kai  peripanta  katharoikai  neephalioi~\, 
being  forbidden  to  drink  wine  so  long  as  they  are  wearing  this  robe  [pinein  oinon 
heos  ou  teen  stoleen  echusi  kekulumenoi~\"  It  was,  in  fact,  equal  to  saying,  '  While 
you  are  My  special  servants,  wearing  My  livery,  you  must  do  My  work  on  this 
abstinent  plan,  or  perish;  there  is  no  other  plan  of  absolute  safety  and  purity.' 

On  the  phrase  'drink  wine,'  the  Assembly  of  Westminster  divines  of  1651,  in 
their  'Annotations,'  have  this  comment: — "Occasions  of  evil  to  be  avoided; 
specially  in  sacred  things — Lev.  x.  9;  Psa.  xciii.  $ — and  by  sacred  ministers. 
They  of  all  men  must  not  be  given  to  wine."  Does  not  the  question,  then,  fairly 
arise,  Why  not  avoid  the  evil  by  the  adoption  of  the  same  plan  ? — a  plan  devised 
and  enforced  by  the  All-wise  in  regard  to  His  own  servants,  engaged  in  His  own 
special  work  ?  Are  men  wiser  than  God  ? 


This  republication  of  the   Levitical  law  (Lev.  x.  9)  is  worthy  of  the  careful 
attention  of  those  who  look  upon  the   prophecies  of  Ezekiel   as   typical  of  the 
27 


210  EZEKIEL,    XLV.    1 7,    21. 

dispensation  under  which  all  believers  are  'kings  and  priests  unto  God.'  It 
cannot  be  without  significance  now,  that  during  their  most  solemn  official  duties 
abstinence  was  enjoined  upon  the  ancient  priests.  Christianity  does  not  sanction 
the  abolition  of  safeguards  against  evil,  but  renders  their  adoption  more  pleasing  to 
God,  because  inspired  by  filial  reverence  and  godly  fear.  Philo,  who  was  con- 
temporary with  the  apostles,  shows,  in  his  treatise  on  Monarchy,  that  he  had 
entered  into  the  moral  and  catholic  spirit  of  the  Levitical  ordinance.  The  passage 
is  very  striking,  and  is  as  follows: — "God  issues  additional  commandments,  and 
orders  Aaron,  whenever  he  approaches  the  altar  and  touches  the  sacrifices  at  the 
time  when  it  is  appointed  for  him  to  perform  his  sacred  ministrations,  not  to  drink 
wine  or  any  other  strong  drink,  on  account  of  four  most  important  reasons — 
hesitation,  and  forgetfulness,  and  sleep,  and  folly.  For  the  intemperate  man 
\_akratos,  which  Dr  Mangey  refers  not  to  the  drinker  but  to  the  drink — unmixed 
wine, — a  sense  which  the  passage  will  well  bear]  relaxes  the  powers  of  his  frame  and 
renders  his  limbs  more  slow  of  motion,  and  makes  his  whole  body  more  inclined  to 
hesitation,  and  compels  it  by  force  to  become  drowsy.  And  he  [or  it]  also  relaxes 
the  energies  of  his  soul,  and  so  becomes  the  cause  to  it  of  forgetfulness  and  folly. 
But  in  the  case  of  abstemious  men  (neephonton)  all  the  parts  of  the  body  are  lighter, 
and,  as  such,  more  active  and  movable,  and  the  outer  senses  are  more  pure  and 
unalloyed,  and  the  mind  is  gifted  with  a  more  acute  sight,  so  that  it  is  able  to  see 
things  beforehand,  and  never  forgets  what  it  has  previously  seen.  In  a  word, 
indeed,  it  must  be  considered  that  the  use  of  wine  is  most  unprofitable  to  the  soul 
for  all  the  purposes  of  life  (suno/os,  men  oun  teen  oinou  chreesin  past  tots  kata  ton 
bion  alusiteleotateen  einai  upoleepteon  psuchees),  inasmuch  as  by  it  the  soul  is 
weighed  down,  the  outward  senses  are  dimmed,  and  the  body  is  enervated.  For  it 
does  not  leave  any  one  of  our  faculties  free  and  unembarrassed,  but  is  a  hindrance 
to  every  one  of  them,  so  as  to  impede  its  attaining  that  object  to  which  it  is  by  nature 
fitted.  But  in  sacred  ceremonies  and  holy  rites  this  mischief  is  most  grievous  of  all, 
in  proportion  as  it  is  worse  and  more  intolerable  to  sin  with  respect  to  God  than 
with  respect  to  man,  on  which  account  it  probably  is,  that  it  is  commanded  to  the 
priests  to  offer  sacrifices  without  wine  (neephalia),  in  order  to  make  a  difference 
and  distinction  between  sacred  and  profane  things,  and  pure  and  impure  things, 
and  lawful  and  unlawful  things." 


CHAPTER  XLV.    VERSE  17. 

And  it  shall  be  the  prince's  part  to  give  burnt  offerings,  and  meat 
offerings,  and  drink  offerings,  in  the  feasts,  and  in  the  new  moons, 
and  in  the  sabbaths,  in  all  solemnities  of  the  house  of  Israel:  he 
shall  prepare  the  sin  offering,  and  the  meat  offering,  and  the  burnt 
offering,  and  the  peace  offerings,  to  make  reconciliation  for  the  house 
of  Israel. 


AND  DRINK  OFFERINGS]  Hebrew,  ve-han-nasek,  '  and  the  libation.' 


CHAPTER  XLV.    VERSE  21. 

In  the  first  monf/i,  in  the  fourteenth  day  of  the  month,  ye  shall  have 
the  passover,  a  feast  of  seven  days ;  unleavened  bread  shall  be  eaten. 

UNLEAVENED  BREAD  SHALL  BE  EATEN]  Hebrew,  matzoth ydahkal,  'unfermented 
(things)  shall  be  eaten.'  Matzoth  here  is  taken  as  a  collective  noun,  and  joined  to 
a  singular  verb.  It  means  'fresh,  sweet  things.' 


THE  BOOK  OF  DANIEL. 


CHAPTER  I.    VERSE  5. 

And  the  king  appointed  them  a  daily  provision  of  the  king's  meat, 
and  of  the  wine  which  he  drank :  so  nourishing  them  three  years,  that 
at  the  end  thereof  they  might  stand  before  the  king. 

OF  THE  KING'S  MEAT]  Hebrew,  mip-pathbag ham-mtfek,  'from  the  food  of  the 
king.'  Gesenius  gives  to pathbag the  force  of  'delicate  food,'  'dainties,'  and  refers 
it  to  a  Persian  origin.  Lxx.,  apo  tees  trapezees  tou  basileos,  '  from  the  table  of  the 
king.'  V.,  de  cibis  suis,  '  from  his  victuals.' 

AND  OF  THE  WINE  WHICH  HE  DRANK]  Hebrew,  wniy-yayin  mishtahv,  'and 
from  the  wine  of  his  drinking.'  Lxx.,  kai  apo  tou  oinou  tou  potou  autou,  'and 
from  the  wine  of  his  own  drinking.'  V.,  et  de  vino  unde  bibebat  ipse,  'and  from 
the  wine  whence  he  himself  drank.' 


Under  Nebuchadnezzar  the  Babylonian  empire  attained  its  greatest  expansion 
and  glory ;  but  being  founded  on  mere  military  supremacy,  its  decay  was  as  rapid 
as  its  rise.  Luxury  enervated  the  Babylonian  princes  and  nobles  during  times  of 
peace ;  and  while  their  food  was  dainty,  their  drinks  were  chosen  with  the  view 
rather  of  exciting  thirst  than  of  allaying  it. 


CHAPTER  I.    VERSE  8. 

But  Daniel  purposed  in  his  heart  that  he  would  not  defile  himself 
with  the  portion  of  the  king's  meat,  nor  with  the  wine  which  he 
drank :  therefore  he  requested  of  the  prince  of  the  eunuchs  that  he 
might  not  defile  himself. 


WITH  THE  WINE  WHICH  HE  DRANK]  Hebrew,  bl-yayin  mishtahv,  'with  the 
wine  of  hi^(the  king's)  drinking.' 

Daniel's  scruples  may  have  arisen  from  his  knowledge  of  idolatrous  rites  used 
in  connection  with  the  king's  provisions, — perhaps  their  formal  dedication  to  Bel 
before  they  were  served  up  for  the  royal  table. 


CHAPTER  I.    VERSE  10. 

And  the  prince  of  the  eunuchs  said  unto  Daniel,  I  fear  my  lord  the 
king,  who  hath  appointed  your  meat  and  your  drink  :  for  why  should 


212  DANIEL,    I.    II  —  1 6. 


he  see  your  faces  worse  liking  than  the  children  which  are  of  your 
sort  ?  then  shall  ye  make  me  endanger  my  head  to  the  king. 

YOUR  FACES  WORSE  LIKING]  Hebrew,  plnaikem  zoaphim,  'your  faces  sad.' 
Zoaphim  is  rendered  by  the  Lxx.  skuthropa,  'melancholy-looking';  by  the  V., 
macilentiores,  '  leaner. ' 

The  prince  of  the  eunuchs  reasoned  correctly  from  a  right  premiss — that  the 
best  diet  will  produce  the  best  effect  upon  the  countenance ;  but  his  minor  premiss 
being  fallacious — that  the  king's  diet  was  the  best — his  conclusion  is  at  fault. 
He  mistook,  as  many  still  do,  less  excusable  after  Daniel's  refutation  of  the  error, 
luxurious  for  strengthening  fare,  and  highly  flavored  for  nourishing  food. 


CHAPTER  I.     VERSES  n — 16. 

ii  Then  said  Daniel  to  Melzar,  whom  the  prince  of  the  eunuchs 
had  set  over  Daniel,  Hananiah,  Mishael,  and  Azariah,  12  Prove  thy 
servants,  I  beseech  thee,  ten  days ;  and  let  them  give  us  pulse  to  eat, 
and  water  to  drink.  i3Then  let  our  countenances  be  looked  upon 
before  thee,  and  the  countenance  of  the  children  that  eat  of  the 
portion  of  the  king's  meat :  and  as  thou  seest,  deal  with  thy  servants. 
14  So  he  consented  to  them  in  this  matter,  and  proved  them  ten  days, 
is  And  at  the  end  of  ten  days  their  countenances  appeared  fairer  and 
fatter  in  flesh  than  all  the  children  which  did  eat  the  portion  of  the 
king's  meat.  16  Thus  Melzar  took  away  the  portion  of  their  meat, 
and  the  wine  that  they  should  drink ;  and  gave  them  pulse. 


V.  ii.  To  MELZAR]  Hebrew,  el-ham-meltzar,  'to  the  meltzar.'  The  Lxx.  reads, 
Amelsad ;  the  V.,  Malasar.  Some  critics  regard  meltzarnot  as  a  proper  name, 
but  as  the  designation  of  an  office. 

V.  12.  PULSE]  Hebrew,  haz-zaroim.  The  verb  zahra  signifies  'to  sow,'  and 
zaroim  may  be  taken  comprehensively  as  including  grain,  herbs,  and  roots.  Lxx., 
ton  spermaton,  '  of  seeds  ' ;  Codex  A  adds  tees  gees,  '  of  the  earth ' ;  V.,  legumina, 
'pulse.' 

V.  15.  THEIR  COUNTENANCES  APPEARED  FAIRER  AND  FATTER]  Hebrew, 
nirah  maraihcm  tov  ttveriai  bahsar  min-kol-hailahdim,  'their  countenances 
appeared  good,  and  they  were  fat  in  flesh  above  all  the  (royal)  offspring.' 
Lxx.  has  '  their  countenances  appeared  agathai  kai  ischurai  tais  sarxin — good 
and  firm  in  flesh;'  but  Codex  A  has  'their  countenances  appeared  good,  and  they 
were  firm  in  flesh' — /.  e.  all  over  their  body.  V.,  apparuerunt  vultus  eorum 
meliores  et  corpulentiores,  '  their  faces  appeared  better  and  fatter.' 

The  prince  of  the  eunuchs  having  dismissed  his  plea,  Daniel  applied,  on  behalf 
of  himself  and  his  young  friends,  to  Meltzar — or  some  subordinate  officer  designated 
'the  meltzar,' — and  proposed  an  experiment,  which  that  officer  had  the  good  sense 
to  sanction.  The  period  granted,  ten  days,  afforded  a  reasonable  time  for  solving 
the  question ;  and  it  was  solved,  not  more  to  Daniel's  satisfaction  than  to  the  officer's 
surprise.  Instead  of  looking  upon  lean  and  melancholy  countenances,  he  saw  four 
pleasant  faces  with  fat  and  full-rounded  cheeks.  Having  made  out  so  good  a  case, 
the  Hebrew  youths  were  permitted  to  continue  the  dietary  for  which  they  had 
petitioned.  Several  circumstances  call  for  special  notice  in  this  experiment. 


DANIEL,    I.     II  — 16.  213 


1.  The  wisdom  of  Daniel.     He  had  observed  that  all  physical  nutriment  comes 
primarily  from  the  produce  of  the  soil,  and  was  not  confined  to  dainty  dishes  or 
flesh  of  animals.     Equally  discerning  was  he  as  to  the  compatibility  of  good  health 
without  wine  of  any  kind,  whether  fresh  or  fermented.     The  nutritious  elements 
of  grape-juice  existed,  he  well  knew  (as  all  might  know  by  a  little  reflection),  in 
other  substances,  and  he  was  not  the  slave  of  the  miserable  modern  superstition, 
alike  deceitful  and  destructive,  which  assigns  to  the  process  of  fermentation  the 
production  of  some  peculiar  element  of  vitality  and  vigor.     From  the  example  of 
the  Xazarites,  if  not  himself  one  of  that  noble  band  of  Jewish  abstainers,  he  was 
well  assured  that  the  wine  which  Solomon  had  called  '  a  mocker '  was  no  necessary 
ingredient  of  a  wholesome  and  nutritious  diet. 

2.  Not  less  notable  was  the  moral  courage  of  the  young  Hebrew  exile.     He 
dared  to  run  counter  even  to   court   prejudice  and  fashion.     He  scorned  scorn 
where  conscience  was  concerned.     Anticipating  an  apostolic  maxim,  his  example 
virtually  said,  In  things  evil  be  not  conformed  to  the  court. 

3.  77ie  enlightened  spirit  of  Meltzar,  too,  calls  for  eulogy.     lie  did  not  doggedly 
set  himself  against  change,  and  exclude  the  light  of  evidence.     He  did  not  say, 
"Daniel   must  be   wrong  because   the   king    thinks   differently,    and   venerable 
Babylonish  usage  is  all  the  other  way;"  nor  did  he  use  the  powers  of  his  office 
tyrannically,  by  refusing  liberty  to  his  charge  in  a  matter  relating  to  their  own 
comfort  and  convictions.     Some  portion  of  his  spirit  infused  into  many  British 
minds  would  incline  them  to  undertake  that  personal  trial  of  abstinence  for  them- 
selves which  Daniel  desired  leave  for  himself  and  his  companions  to  carry  out. 
Some,  indeed,  who  do  enter  upon  this  trial,  begin  with  misgivings  or  longings 
fitted  to  insure  its  failure,  while  the  blame  is  absurdly  cast  upon  the  principle  that 
has  been  unfairly  tried  and  treated.     '  Ten  days  '  were  allowed  to  Daniel,  while 
some  who  can  choose  their  own  period  of  experiment  shorten  it  to  half  the  time ; 
and  cases  are  not  unknown  where  '  ten  hours '  have  been  thought  long  enough  to 
try  it  as  against  'the  other  side,'   which  has  been  practised  for  half  a  lifetime. 
Experiments  of  this  order  prove  nothing  but  the  insincerity  or  trifling  disposition 
of  those  who  enter  upon  them. 

4.  Daniel  and  his  friends'  success  is  at  once  an  example,  an  argument,  and  an 
encouragement.     It  was  a  visible  success — written  on  the  faces  of  Daniel  and  his 
friends  ;  not  an  exceptional  triumph,  a  lucky  chance,  but  a  result  in  accordance 
with  Divine  natural  law,  and  therefore  one  capable  of  being  repeated  and  con- 
firmed by  experience  in  all  ages  and  civil  communities.     The  success  of  the  experi- 
ment demonstrates  that  the  use  of  luxurious  fare  and  intoxicating  drinks  is  not 
compatible  -with  the  utmost  perfection  of  body  and  brain;  while  it  allows  entire 
liberty  as   to   particular  kinds  of  food,   practically  found   to  be  best  adapted  to 
nourish  the  body  or  gratify  an  unvitiated  taste.     The  statement  of  Daniel  (x.  3), 
that  he  had  abstained  for  a  season  from  wine,  and  the  implication  that  he  after- 
ward  resumed  its   use,  do  not  in  the  least  qualify  the  great  conclusion  of  this 
narrative;  even  assuming,  gratuitously  [see  Prel.  Dis.],  that  the  'wine*  in  each 
case  was  similar  as  to  intoxicating  quality.     To  assume  that  Daniel,  late  in  life,  used 
the  wine  from  which  he  so  advantageously  abstained  in  his  youth,  cannot  get  rid 
of  results ;  nor,  therefore,  weaken  the  natural  demonstration  thus  afforded,  that 
abstinence  insured  (as  a  negative  condition)  the  most  robust  health,  and  even  a 
measure  of  health  superior  to  that  evidenced  by  those  who  (in  the  face  of  the  fact) 
continued  their  allotted  portion  of  the  king's  meat  and  wine, — a  class  assuredly 
not  without  descendants  unto  this  day. 


214  DANIEL,    V.    I — 4,    30. 

CHAPTER  V.    VERSES  i — 4,  30. 

i  Belshazzar  the  king  made  a  great  feast  to  a  thousand  of  his  lords, 
and  drank  wine  before  the  thousand.  2  Belshazzar,  while  he  tasted 
the  wine,  commanded  to  bring  the  golden  and  silver  vessels  which  his 
father  Nebuchadnezzar  had  taken  out  of  the  temple  which  was  in 
Jerusalem;  that  the  king,  and  his  princes,  his  wives,  and  his 
concubines,  might  drink  therein.  3  Then  they  brought  the  golden 
vessels  that  were  taken  out  of  the  temple  of  the  house  of  God  which 
was  at  Jerusalem ;  and  the  king,  and  his  princes,  his  wives,  and  his 
concubines,  drank  in  them.  4  They  drank  wine,  and  praised  the 
gods  of  gold,  and  of  silver,  of  brass,  of  iron,  of  wood,  and  of  stone. 
3o  In  that  night  was  Belshazzar  king  of  the  Chaldeans  slain. 


V.  i.  A  GREAT  FEAST]  Chaldee,  lekhem  rav,  <  a  feast,  a  great  (one).'  Lekhem 
is  the  Chaldee  for  'food,'  and  thence  is  used  to  represent  a  large  supply  of  food,  a 
banquet.  Lxx.,  deipnon  mega,  'a  great  feast.'  (The  Greek  deipnon  answered  ta 
the  modern  fashionable  'dinner,'  both  as  forming  the  principal  meal  of  the  day, 
and  as  being  served  up  in  the  evening.)  V.,  grande  convivium,  'a  great  feast.' 

AND  DRANK  WINE]  Chaldee,  ve-lah-qahval  alpah  khamrah  shahtha,  '  and  to 
(or  before)  a  thousand  he  drank  wine. '  The  Chaldee  khamrah  corresponds  to  the 
Hebrew  khemer,  but  its  primitive  sense  of  '  foaming '  had  merged  into  a  new  and 
pregnant  significance,  from  the  practice  of  adding  to  the  juice  of  the  grape  an 
artificial  form  and  depth  of  color,  the  outward  sign  of  qualities  holding  'fierce 
enmity  with  the  blood  of  man,'  yet  capable  of  exercising  a  fatal  witchery  over  his 
nervous  system.  As  the  king  drank,  so  did  his  nobles.  The  Lxx.  has  '  and  over 
against  the  thousand,  wine.'  The  V.  has  'and  he  drank  to  every  one  according  to 
his  age ' — i.  e.  he  toasted  the  principal  guests. 

V.  2.  BELSHAZZAR,  WHILE  HE  TASTED  THE  WINE,  COMMANDED]  Chaldee, 
Belshatzar  amar  bltam  khamrah,  '  Belshazzar  ordered,  in  the  taste  of  wine '  = 
whilst  drinking  wine,  he  ordered,  etc.  Yet  more  than  simple  tasting  is  probably 
designed  by  bitam  khamrah  ;  for  as  team,  from  the  original  sense  of  '  tasting '  or 
'  flavor,'  acquired  the  secondary  meanings  of  'knowledge,'  'decree,'  'command,' 
the  clause  might  not  be  improperly  translated  '  Belshazzar  ordered,  by  (or  under) 
the  influence  (or  inspiration)  of  wine,'  etc.  Dr  Gill's  note  is,  "  As  he  was  drink- 
ing his  cups,  and  delighted  with  the  taste  of  the  wine,  and  got  merry  with  it ;  or, 
'by  the  advice  of  the  wine,'  as  Aben  Ezra  and  Jarchi  interpret  it,  as  if  that 
dictated  to  him  and  put  him  upon  doing  what  follows ;  and  which  often  puts  both 
foolish  and  wicked  things  into  the  heads  of  men,  and  upon  doing  them."  Lxx., 
kai peinon  Baltasar  eipen  en  tee  geusei  tou  oinou,  'and  Belshazzar  drinking,  said, 
in  the  taste  of  the  wine.'  The  edition  of  the  Lxx.  preserved  by  Origen  reads, 
enupsoumenos  apo  tou  oinou,  'lifted  up  by  the  wine.'  The  V.  is  abrupt  and 
expressive,— -pracepit  ergo  jam  temulentus,  '  he  commanded,  therefore,  being  now 
intoxicated.'  Any  reverence  he  might  have  felt  for  the  sacred  vessels  of  the 
Jewish  temple  vanished  as  soon  as  the  wine  had  done  its  work  of  disturbance  in 
the  brain. 


The  feast  was  such  as  might  be  expected  to  take  place  under  the  presidency  of 
an  absolute  king,  pampered  and  dissolute,  and  wishing  to  vaunt  of  his  security, 


DANIEL,    X.    3.  215 


while  his  kingdom  was  in  fact  departing  from  him.  This  dissipation  was  the 
natural,  but  not  less  providential  antecedent  of  the  catastrophe  sketched  in  the 
words,  '  In  that  night  was  Belshazzar  the  king  of  the  Chaldeans  slain.'  Accord- 
ing to  Xenophon,  in  his  'Cyropacdia'  (vii.  5,  15),  all  Babylon  was  given  up  to 
revelry  while  celebrating  one  of  the  great  festivals  of  Bel ;  and  taking  advantage 
of  this  dissipation,  Cyrus  captured  the  city,  and  the  king  was  slain.  According  to 
Herodotus,  the  gates  opening  toward  the  river  Euphrates  having  been  left  open 
and  unguarded,  owing  to  the  inebriety  of  the  soldiers,  the  Persian  prince  (whose 
refusal  as  a  boy  to  taste  wine  because  it  had  poison  in  it,  is  one  of  the  stories  one 
wishes  to  believe)  had  no  difficulty  in  entering  with  the  troops  he  had  marched 
down  the  river's  bed,  after  drawing  off  its  waters  into  an  artificial  channel.  The 
name  of  the  king  who  thus  ingloriously  fell  was  given  by  Berosus  as  Nabonnedus, 
or  Nabonadius  ;  Xabonnidochus,  by  Megasthenes  ;  and  Labynetus,*  by  Herodotus. 
And  this  discrepancy  of  nomenclature  between  the  Scripture  and  secular  historians 
had  not  been  left  unused  to  discredit  the  narrative  of  the  former.  But  Sir  H. 
Rawlinson  deciphered,  in  1854,  some  cylinders  found  in  the  ancient  Ur  of  the 
Chaldees,  which  testified  that  the  eldest  son  of  Nabonnedus  was  called  Bel-shar- 
ezar,  and  was  admitted  to  a  share  in  the  government.  "And  we  can  now  under- 
stand," writes  Rawlinson,  "how  Belshazzar,  as  joint-king  with  his  father,  may 
have  been  governor  of  Babylon  when  the  city  was  attacked  by  the  combined  forces 
of  the  Medes  and  Persians,  and  may  have  perished  in  the  assault  which  followed ; 
while  Nabonnedus,  leading  a  force  to  the  relief  of  the  place,  was  defeated  and 
obliged  to  take  refuge  in  Borsippa,  capitulating  after  a  short  resistance,  and  being 
subsequently  assigned,  according  to  Berosus,  an  honorable  retirement  in  Carma- 
nia. "  If  this  theory  is  correct,  Belshazzar  was  slain  B.  C.  538 ;  but  if  that  of  Niebuhr 
be  entertained,  which  makes  Belshazzar  identical  with  Evil-merodach,  the  son  of 
Nebuchadnezzar,  and  a  first  capture  of  Babylon  to  have  happened  under  Astyages 
(=  Darius)  the  Mede,  his  death  must  be  placed  twenty-one  years  earlier,  B.  C.  559. 


It  may  be  fitly  asked,  why  so  many  modern  critics  refuse  to  treat  the  difficulties 
of  the  wine  question  as  they  do  others, — as,  for  example,  the  one  just  discussed  ? 
Here  they  not  only  do  not  object  to  suppose  facts  that  might  remove  a  discrepancy, 
but  search  for  such  facts,  and  hail  their  discovery  with  delight.  But  while  in  the 
case  of  the  governor  of  Babylon  they  are  willing  to  accept  two  kings  at  once,  they 
as  positively  refuse  to  discriminate  the  quality  of  wines,  which,  they  tenaciously 
affirm,  are  but  of  one  kind,  and  that  of  which  the  words  are  uttered,  *  Wine  is  a 
mocker.' 


CHAPTER  X.    VERSE  3. 

I  ate  no  pleasant  bread,  neither  came  flesh  nor  wine  in  my  mouth, 
neither  did  I  anoint  myself  at  all,  till  three  whole  weeks  were  fulfilled. 


WINE]  Hebrew,  yayin.  Daniel  does  not  use  the  Hebrew  word  khtmlr,  which 
might  have  indicated  a  liquor  analogous  to  the  Chaldee  khamrah,  drunk  by 
Belshazzar  and  his  lords,  but  he  uses  the  generic  name  for  the  juice  of  the  grape 
in  all  its  expressed  forms.  In  the  absence  of  information,  no  one  has  a  right  to 
decide  that  Daniel,  in  his  old  age,  habitually  consumed  the  kind  of  yayin  which 

•  These  three  names  are  the  same ;  in  the  last,  L  is  substituted  for  N. 


2l6  DANIEL,  X.    3. 


the  royal  Preacher  had  designated  'a  mocker,'  and  which  the  older  prophets  of 
his  nation  had  employed  as  a  symbol  of  Divine  retribution.  Innocent  preparations 
of  yayin  could  be  procured  in  abundance.  The  question,  "what  kind  of  wine 
Daniel  drank,  is  to  be  answered,  so  far  as  an  answer  is  possible,  by  the  proba- 
bilities of  the  case.  That  somebody  consumed  innocent  vinous  preparations  is 
certain :  is  it  probable  that  the  prophets  and  saints  were  the  sole  persons  who 
refused  to  do  so  ?  Is  it  likely  that,  while  moral  pagans  preferred  good  wines,  the 
prophets  and  religious  Jews  invariably  selected  the  drugged  and  intoxicating? 
But  the  associated  element  of  Daniel's  abstinence  will  refute  the  whole  principle  of 
the  argument.  He  abstained  from  'flesh.'  Does  this  imply,  because  the  term  is 
generic,  that,  before  and  after  his  temporary  abstinence  from  all  animal  food,  he 
consumed  pork  and  every  other  ordinary  form  of  flesh  ?  If  there  was  discrimina- 
tion in  the  case  of  the  meat,  why  not  in  the  case  of  the  wine  ?  If,  behind  the 
general  formula,  we  have  to  place  many  guiding  principles  of  limitation  in  regard 
to  'flesh,'  universally  a  satisfier,  is  it  not  equally  rational  to  do  so  in  respect  of 
*  wine,'  of  which  one  kind  at  least  is  said  to  be  a  deceiver  and  a  poison  ?  Whatever 
answer  is  returned  can  in  no  degree  affect  the  general  argument  for  abstinence 
based  on  Science  and  Experience,  nor  the  particular  argument  deduced  from  the 
signal  success  of  the  abstinent  practice  which,  in  his  youth,  Daniel  so  firmly  adopted 
and  so  consistently  pursued. 


THE 

BOOK  OF   THE   PROPHET   HOSEA. 


[ HOSEA  FLOURISHED  ABOUT  THE  YEAR  750  B.  C.] 


CHAPTER  II.    VERSE  5. 

For  their  mother  hath  played  the  harlot :  she  that  conceived  them 
hath  done  shamefully  :  for  she  said,  I  will  go  after  my  lovers,  that  give 
me  my  bread  and  my  water,  my  wool  and  my  flax,  mine  oil  and  my 
drink. 


AND  MY  DRIXK]  Hebrew,  vt-shiqquyahit  'and  my  drinks';  Lxx.,  kai  panta 
hosa  mot  katheekei,  'and  all  things  which  it  befits  me  (to  have).'  So  the  Syriac 
and  Arabic.  V.,  et  potum  meum,  'and  my  drink.'  But  the  Aldine  edition  of 
the  Lxx.  has  ho  oinos  mou,  '  my  wine ' ;  the  T.  of  Jonathan,  '  and  all  my 
sustenance.'  These  'drinks'  were  probably  aromatic  compounds,  such  as  a 
luxurious  appetite  would  delight  in. 


CHAPTER  II.    VERSE  8. 

For  she  did  not  know  that  I  gave  her  corn,  and  wine,  and  oil,  and 
multiplied  her  silver  and  gold,  which  they  prepared  for  Baal. 


CORN,  AND  WINE,  AND  OIL]  Hebrew,  had-dahgan,  vt-hat-tirosht  v^-hay-yltzhar^ 
'the  corn,  and  the  vine-fruit,  and  the  orchard-fruit.'  These  principal  products  of 
the  soil  are  here  enumerated  in  the  order  which  they  had  held  in  the  Jewish 
writings  for  seven  hundred  years.  Lxx.,  si  fan,  oinon,  elaion  ;  V.,  frumcntum, 
vinum,  oleum  ;  Newcome,  '  corn  and  choice  wine  ' ;  Benisch,  '  corn  and  must.' 


CHAPTER  II.    VERSE  9. 

Therefore  will  I  return,  and  take  away  my  corn  in  the  time  thereof, 
and  my  wine  in  the  season  thereof,  and  will  recover  my  wool  and  my 
flax  given  to  cover  her  nakedness. 


AND  MY  WINE  IN  THE  SEASON  THEREOF]  Hebrew,  vl-tiroshi  bl-moado,  'and 
my  vine-fruit  in  its  appointed  time.'  The  corn  (dahgan)  and  tiros  A  are  here  both 
represented  as  being  directly  created  by  God,  and  having  their  seasons  of  maturity. 
Stronger  evidence  could  hardly  be  afforded  of  their  common  nature  as  the  solid 
outgrowth  of  the  fertile  earth.  Lxx  ,  ton  oinon  mou,  V.,  vinum  meum,  '  my  wine.1 
28 


218  HOSEA,  in.  i. 


That  the  ancient  Jews  understood  the  language  of  the  text  in  its  plain  and 
natural  sense,  and  had  no  idea  of  giving  to  it  a  far-fetched  metonymical  meaning, 
is  evident  from  the  fact  preserved  to  us  in  the  Talmud  (treatise  'Berakoth,' 
cap.  vi.),  where  the  various  blessings  of  the  Hebrews  are  explained: — "What 
blessing  must  be  said  for  fruit?  For  fruit  which  grows  ^lpon  a  tree,  say,  Who 
createst  the  fruit  of  the  tree — save  for  Wine,  wherein  the  benediction  is,  'Who 
Greatest  the  fruit  of  the  vine.'  .  .  .  For  things  that  derive  not  their  growth 
immediately  from  the  ground  (Psalm  civ.  14,  15),  say,  'Who  gave  being  to  all 
things.'  R.  Jehudah  says  no  blessing  should  be  pronounced  over  things  that 
had  their  origin  in  a  corruption  or  curse." 


CHAPTER  II.    VERSE  12. 

And  I  will  destroy  her  vines  and  her  fig  trees,  whereof  she  hath 
said,  These  are  my  rewards  that  my  lovers  have  given  me  :  and  I  will 
make  them  a  forest,  and  the  beasts  of  the  field  shall  eat  them. 


HER  VINES]  Hebrew,  gaphenah,   'her  vine.'     So  the  Lxx.   and  V.     The  T. 
of  Jonathan  has  '  the  fruit  of  her  vine. ' 


CHAPTER  II.    VERSE  15. 

And  I  will  give  her  her  vineyards  from  thence,  and  the  valley  of 
Achor  for  a  door  of  hope :  and  she  shall  sing  there,  as  in  the  days 
of  her  youth,  and  as  in  the  day  when  she  came  up  out  of  the  land  of 
Egypt. 


HER  VINEYARDS]  Hebrew,  eth-kei ameihah,  'her  vineyards.'  The  Lxx.  and 
Arabic  have  'her  possessions  '  (to.  kteemata) ;  the  V.,  'her  vine-dressers  '  (vinitores). 
The  Syriac  agrees  with  the  A.  V. 


CHAPTER  II.    VERSE  22. 

And  the  earth  shall  hear  the  corn,  and  the  wine,  and  the  oil ;  and 
they  shall  hear  Jezreel. 

The  triad  is  here  repeated,  dahgan,  tirosh,  yitzhar;  and  by  an  expressive  figure, 
the  earth,  which  brings  them  forth,  is  described  as  hearing  (listening  so  as  to 
answer)  the  cry  of  her  offspring  for  her  maternal  sustenance.  The  whole  beauty 
and  consistency  of  this  metaphor  depends  upon  the  supposition  that  the  tirosh  and 
yitzhar  held  the  same  relation  to  the  earth  as  the  dahgan  (corn).  Lxx.,  siton, 
oinon,  elaion,  'corn,  wine,  oil.'  The  V.  has  triticum,  vinum,  oleum,  'wheat, 
wine,  and  oil,' — thus  further  narrowing  even  the  corn  to  a  single  species  ! 


CHAPTER  III.    VERSE  i. 

Then  said  the  LORD  unto  me,  Go  yet,  love  a  woman  beloved  of  her 
friend,  yet  an  adulteress,  according  to  the  love  of  the  LORD  toward  the 
children  of  Israel,  who  look  to/other  gods,  and  love  flagons  of  wine. 


IIOSEA,    IV.    II.  219 


FLAGONS  OF  WINE]  Hebrew,  ashishai  anahbim,  '  pressed  cakes  of  grape- 
clusters.'  So  Henderson  and  Benisch.  L.x\.,pemmata  meta  staphidos  [Codex  A, 
ttaphidun~\,  'cakes  (made)  with  raisins';  V.,  vinacia  uvanim,  'husks  of  grapes.' 
[As  to  ASHISHAH,  see  Prel.  Dis.,  and  Notes  upon  2  Sam.  vi.  19;  I  Chron.  xvi.  3; 
Cant.  ii.  5.] 


CHAPTER  IV.    VERSE  u. 
Whoredom  and  wine  and  new  wine  take  away  the  heart. 


The  Hebrew  reads,  zenuth,  vt-yayin,  v%~tirosh,  yiqqakh  lav,  '  fornication,  and 
wine,  and  vine-fruit,  captivate  the  heart.'  Lxx.,  pomeian,  kai  oinon,  kai  mcthusma 
edexato  kardia  laou  mou,  '  the  heart  of  my  people  has  taken  to  fornication,  and 
wine,  and  strong  drink';  V.,fornicatio,  ft  vinum,  et  ebrietas  auferunt  cor,  'forni- 
cation, and  wine,  and  drunkenness  bear  away  the  heart.'  The  T.  of  Jonathan 
reads,  khamrah  vt-ravyethah,  '  wine  and  satiation  (or  drunkenness). ' 


The  Westminster  divines  (1651)  have  a  pithy  annotation  : — "The  meaning  of 
this  verse  is,  that  their  abundance  makes  them  run  into  all  riot,  in  carnal,  sinful 
pleasure."  Now-a-days  this  verse  is  the  last  resource  of  those  who  hold  that  both 
yayin  and  tirosh  denote  the  same  species  of  intoxicating  wine ;  but  as  the  ground 
of  this  notion  is  the  word  yiqqakh  (from  lah-qakh,  to  take),  nothing  is  easier  than 
to  show  that  the  imaginary  proof  has  no  philological  basis  at  all.  Lah-qakh  is 
never  once  used  (unless  it  be  so  now  for  the  first  time)  in  the  sense  of  intoxication  ; 
why,  then,  should  it  be  assumed  to  bear  that  meaning  here  ?  The  reasoning  is  in 
a  vicious  circle,  thus: — '  Yayin  and  tirosh  are  intoxicating  articles.'  'Why?' 
'Because  they  are  said  to  take  away,  that  is,  intoxicate  the  heart.'  'But  why 
should  "take  away"  be  here  suggested  to  mean  intoxication?'  '  Because  yayin 
and  tirosh  were  intoxicating  drinks ' !  Now,  since  fornication  does  not  literally 
intoxicate,  why  should  it  be  necessary  to  presume  intoxicating  qualities  in  yayin 
and  tirosh  ?  Lah-qakh  is  used  with  a  great  variety  and  range  of  meaning,  as,  '  to 
take,'  'to  fetch,'  'to  lay  hold  upon,'  'to  take  away,'  'to  occupy,'  'to  seize,'  'to 
captivate,'  etc.  The  sense  of  'captivate'  agrees  best  with  the  context  of  this 
passage,  and  is  similarly  applied  to  the  noblest  form  of  human  effort  (Prov.  xi.  30), 
'And  he  that  winneth  (=enchaineth  or  captivateth)  souls  is  wise.'  Other 
objections  lie  against  the  common  supposition.  It  would  be  absurd  to  associate  the 
generic  term  '  wine '  with  the  specific  tirosh,  as  if  they  were  different  in  the  common 
quality  of  producing  'intoxication  ' !  It  violates  a  fundamental  law  of  thought  and 
composition  to  put  the  weaker  element  last ;  and  the  critics  with  whom  we  are 
now  dealing  will  hardly  deny  that  'new  wine'  {miistum,  as  they  would  render 
tirosh}  is  weaker  than  '  old  wine.'  To  speak  of  men  being  intoxicated  with  '  beer ' 
and  '  new  beer '  would  be  a  form  of  speech  not  much  improved  by  adding  '  old '  to 
the  first  term.  Had  the  object  of  the  prophet  been  to  state  anything  about  intoxi- 
cation specifically,  he  would  hardly  have  instanced  two  articles  of  the  same  class, 
differing  only  in  age,  still  less  have  asssociated  them  with  a  third  which  had  not  the 
same  quality  at  all.  The  force  of  the  objection  was  clearly  felt  by  the  Lxx.  and 
the  V.  translators,  who  simply  evaded  it  by  departing  from  their  original,  trans- 
lating tirosh  as  if  it  had  been  shakar!  The  key  of  the  passage,  however,  is  in  the 
first  term,  which  critics  have  taken  typically,  while  they  foolishly  forced  upon  the 
other  two  a  merely  physical  sense !  Yayin  and  tirosh,  we  conclude,  are  not  neces- 


220  HOSEA,    IV.    1 8. 


sarily  intoxicating  because  they  'take  away'  the  heart,  or  'lay  hold'  of  the 
affections ;  and  the  simple  fact  that  they  are  here  connected  with  '  whoredom ' 
might  have  suggested  to  the  critic  that  some  other  reason  existed  for  the  triple 
association  than  a  property  belonging  only  to  two  members  of  the  triad.  Nor  is 
the  line  of  the  prophet's  thought  difficult  to  trace,  (i)  By  'whoredom '  is  here  to 
be  understood,  as  throughout  the  prophecy,  illicit  worship  rendered  by  the  chosen 
people  to  heathen  gods.  This  worship  was  spiritual  fornication,  and  by  it  their 
hearts  were  captivated — literally,  '  taken  away '  from  that  exclusive  trust  and 
allegiance  which  they  owed  to  God  as  Jehovah  of  hosts  and  their  covenant  King. 
(2)  By  yayin,  wine — the  type  of  sensual  gratification, — their  hearts  had  also  been 
captivated — 'drawn  away'  from  that  supreme  affection  which  they  owed  to  God 
as  their  Divine  Redeemer  and  Benefactor.  (3)  By  tirosh,  the  fruit  of  the  vine — 
the  type  of  natural,  earthly  good, — their  hearts  had  been  captivated — 'taken  away' 
from  God  as  the  infinite  Goodness  and  the  Fountain  of  spiritual  joy.  This  was 
the  threefold  apostasy  of  which  the  children  of  Abraham  had  been  guilty ;  they 
went  after  strange  gods  instead  of  the  true  God ;  their  best  affections  centered  in 
sensual  pleasures  instead  of  being  fixed  upon  the  Divine  love ;  and  their  estimate 
of  good  was  limited  to  earthly  things  (represented  by  tirosh,  one  of  the  most 
delicious  of  natural  elements)  instead  of  embracing  Him  '  from  whom  all  blessings 
flow.'  Or,  taking  the  ascending  scale,  their  tinderstanding  was  darkened,  for  they 
esteemed  temporal  good  above  the  eternal  Giver  of  good;  their  affections  were 
sensualized,  by  being  excessively  engaged  with  animal  delights ;  and  their  spiritual 
nature  was  debased,  by  being  prostrated  before  stupid  idols.  Intoxication,  if  at  all 
implied,  is  comprehended  under  those  lusts  of  the  flesh  which  intoxicating  yayin 
aggravates,  and  to  which  it  adds  a  new  lust  unknown  to  the  mere  animal  creation 
— the  lust  of  alcoholic  drink.* 


CHAPTER  IV.    VERSE  18. 

Their  drink  is  sour :  they  have  committed  whoredom  continually  : 
her  rulers  with  shame  do  love,  Give  ye. 


THEIR  DRINK  is  SOUR]  Hebrew,  sahr  sahvahm,  'sour  (is)  their  sovehS  [As  to 
SOVEH,  see  Prel.  Dis.,  and  Note  on  Isa.  i.  22.]  Though  a  thick  boiled  and 
luscious  drink,  sovek.  was  liable  to  be  affected  by  sudden  changes  of  temperature, 
and  to  become  sour.  Columella  (lib.  xii.  cap.  20)  says  that  defrutunt  (must  boiled 
to  one-half  its  bulk)  was  accustomed  to  become  acid  (solet  acescere},  however 
carefully  made.  The  Lxx.  has  the  strange  reading,  'he  has  vied  with  the 
Canaanites.'  The  V.  is  'their  feast  has  been  divided.'  The  T.,  mistaking  the 
pointing  perhaps,  reads,  'their  princes  multiply  feastings  with  violence.'  Hen- 
derson, who  takes  sahr  in  the  sense  of  'past,'  renders,  'when  their  carousal  is 
over  ' ;  Newcome,  'he  is  gone  after  their  wine  ' ;  Benisch,  'their  beverage  is  sour.' 

*  Another  interpretation  may  possibly  be  preferred  by  some  readers.  Around  idolatry  (spiritual 
whoredom)  all  the  sins  of  Israel  collected,  and  by  association  with  idolatry,  even  that  which  was 
intrinsically  good  was  magnetized  with  the  evil,  and  became  a  confirmation  of  it.  Lasciviousness 
and  intemperance,  it  is  certain,  were  closely  and  lavishly  connected  with  heathen  rites ;  and  in  the 
heathen  temples  supplications  were  made  for  all  earthly  blessings.  Whoredom,  therefore,  i.  e. 
idolatry,  took  away  the  hearts  of  the  people ;  this  was  the  primary  captivity ;  but  the  use  of  wine 
(especially  of  an  intoxicating  kind),  by  way  of  ceremonial  offering  and  indulgence  at  pagan  rites, 
still  further  drew  their  hearts  from  God  ;  and  the  prayers  presented  for  the  increase  of  their  fruits 
— tirosh  being  named  as  one  of  their  chief  productions — carried  them  still  further  away  from 
dependence  upon  the  one  God  of  heaven  and  earth.  As  to  the  connection  of  tirosh  with  idolatry, 
see  Note  on  chap.  vii.  14. 


HOSEA,    VII.    4,    5.  221 


Horsley,  Ewald,  and  others,  take  sa/ir  as  '  sour.'  Instead  of  sahvahm  one  Hebrew 
MS.  has  sovim,  '  drunkards  ' ;  another  sevahim,  '  Sabeans  ' ;  and  a  third  tzcvah-ahmt 
'their  host.' 


The  prophet,  in  illustrating  the  fall  of  Israel  into  idolatry,  uses  two  striking 
comparisons — the  turning  sour  of  so  sweet  a  drink  as  soveh,  and  the  crime  of 
adultery.  As  far  removed  as  sourness  was  from /sweetness,  and  fornication  from 
marital  fidelity,  so  vast  was  the  difference  between  idolatry  and  the  service  of  the 
God  of  Jacob. 

CHAPTER  VII.    VERSE  4. 

They  are  all  adulterers,  as  an  oven  heated  by  the  baker,  who 
ceaseth  from  raising  after  he  hath  kneaded  the  dough,  until  it  be 
leavened. 


UNTIL  IT  BE  LEAVENED]  Hebrew,  ad khumZtzahtho,  'until  its  leavening.' 


CHAPTER  VII.    VERSE  5. 

In  the  day  of  our  king  the  princes  have  made  him  sick  with  bottles 
of  wine  ;  he  stretched  out  his  hand  with  scorners. 


IN  THE  DAY  OF  OUR  KING  THE  PRINCES  HAVE  MADE  HIM  SICK  WITH  BOTTLES 
OF  WINE]  Hebrew,  yom  niafekkanu  hekhelu  saritn  khamath  miy-yayin,  f  the 
day  of  our  king,  the  princes  made  themselves  sick  (with)  the  heat  of  wine.'  By 
'  the  day  of  the  king '  is  to  be  understood  his  coronation  or  his  birthday — the  high 
day  or  festival  day  when  the  event  was  commemorated.  On  such  a  day  the  princes 
made  themselves  sick  with  the  khamalh^  'heat  of  wine.  It  is  extraordinary 
that  the  translators  of  the  A.  V.,  who  so  often  translated  the  word  as  'poison,' 
4  heat,'  and  '  fury,'  should  have  preferred  the  rendering  of  '  bottles,'  seeing  (i)  that 
khamath,  in  the  obsolete  sense  of  'bottle,'  occurs  in  but  one  early  chapter  of  the 
Old  Testament, — Gen.  xxi.  14,  15,  19;  (2)  that  the  construct  or  genitive  case 
there  (in  ver.  14)  is  differently  pointed  from  the  pointing  of  this  text;  (3)  llut  the 
noun  khamah  and  the  verb  khahmam  are  used  repeatedly  of  the  inflaming,  poisonous 
influence  of  wine  (Deut.  xxxii.  33;  Isa.  li.  17;  Jcr.  xxv.  15;  li.  39);  (4)  that  the 
khamath  is  clearly  assigned  as  the  cause  of  the  sickness;  and  (5)  that  in  ver.  7  of 
this  very  chapter  the  phrase  yakhamnni  katannur  is  translated  in  A.  V.  '  they  are 
hotzs  an  oven.  The  Lxx.  has  [Codex  A,  ai~\  heemerai  ton  basileon  httmun,  eerxanto 
oi  archontes  tJnimonsthai  ex  oinou,  '  (they  were)  the  days  of  your  kings  ;  the  princes 
began  to  rage  with  wine ' ;  SyYiac,  'in  the  day  of  our  kings  the  great  men  began 
to  be  infuriated  with  wine  '  ;  the  V.,  dies  rcgis  nostri;  ca-pcrunt  frincipes  furere  a 
vitw,  '(it  was)  the  day  of  our  king,  the  princes  began  to  be  mad  from  wine.' 
Benisch  has  'officers  made  him  sick  with  fury  from  wine.'  Henderson  reads, 
'  the  princes  are  sick  with  the  fever  of  wine ' ;  Newcome,  '  the  princes  began  to  be 
hot  with  wine.'  Both  the  Lxx.  and  V.  take  h-kh-l-n,  not  as  Hiphil  of  khah-lah, 
'  to  smooth,'  '  become  sick '  or  ' sad,'  but  as  the  Hiphil  hakhllu  of  the  verb  khah-lal 
'to  pierce,'  'open,'  'begin  ' — 'the  princes  began  ' ;  and  they  also  take  khahmath 
as  an  infinitive,  'to  be  hot'  =  to  be  maddened.  These  readings  supply  a  very 
good  sense ;  but  a  still  better  sense  will  be  obtained  if  khah-lal  is  taken  in  the 


222  HOSEA,   IX.    2. 


sense  of  '  to  profane  '  or  '  pollute,'  as  it  is  in  Ezek.  xxxix.  7, — 'And  I  will  not  let 
them  pollute  My  holy  name.'  Indeed,  if  khah-lah  is  retained,  the  sickness  must 
be  considered  as  moral,  and  not  physical ;  so  that  the  same  result  is  arrived  at. 

HE  STRETCHED  OUT  HIS  HAND  WITH  SCORNERS]  The  Hebrew  for  scorners 
is  lotzetzhn,  '  those  scorning  '  or  '  mocking.'  This  is  the  verbal  form  of  the  word 
latz  which  occurs  in  the  celebrated  passage,  '  Wine  is  a  mocker '  (latz) ;  and  no 
wonder  that  this  powerful  'mocker'  should  place  the  ruler  of  Israel  among  the 
number  of  mockers,  betraying  king  and  courtiers  alike  into  open  transgression. 
The  Lxx.,  exeteine  teen  cheira  autou  meta  loimon,  'he  stretched  out  his  hands  with 
pests,'  *'.  e.  men  who  were  like  pests  or  plagues;  the  V.,  cxtendit mamtm  suam 
cum  illusoribus,  'he  stretched  out  his  hand  with  mockers' ;  the  T.,  'he  drew  to 
his  own  hand  a  crowd  of  liars ' ;  the  Arabic,  '  he  stretched  out  his  hand  with 
corruption  ';  the  Syriac,  'they  draw  out  their  hands  with  the  vile.'  The  passage 
is  abrupt,  but  sententiously  expressive,  and  the  meaning  may,  perhaps,  be  conveyed 
in  the  following  translation : — 

(It  was)  the  king's  (high)  day  ; — the  princes  polluted  themselves : — 

Inflaming  heat  (proceeded)  from  wine ; — 

(Even)  he  (the  king)  drew  out  his  hand  with  mockers  ! 

As  among  the  children  of  Judah  the  priest  and  the  prophet  erred  through  wine, 
among  the  children  of  Ephraim  the  king  and  the  princes  were  numbered,  through 
wine,  among  the  impure  and  the  scoffers.  Some  other  consequences  of  this  vinous 
indulgence  are  described  in  ver.  7,  8,  9: — "They  are  all  hot  as  an  oven,  and  have 
devoured  their  judges ;  all  their  kings  are  fallen :  there  is  none  among  them  that 
calleth  unto  me.  Ephraim,  he  hath  mixed  himself  among  the  people ;  Ephraim  is 
a  cake  not  turned  [burnt  and  spoilt].  Strangers  have  devoured  his  strength,  and 
he  knoweth  it  not :  yea,  gray  hairs  are  here  and  there  upon  him,  yet  he  knoweth 
not."  A  striking  resemblance  exists  between  this  language  and  that  used  in  Prov. 
xxiii.  29 — 35. 


CHAPTER  VII.    VERSE  14. 

And  they  have  not  cried  unto  me  with  their  heart,  when  they 
howled  upon  their  beds  :  they  assemble  themselves  for  corn  and  wine, 
and  they  rebel  against  me. 


THEY  ASSEMBLE  THEMSELVES  FOR  CORN  AND  WINE]  Hebrew,  al  dahgan  v& 
tirosh  yithgorahru,  'for  corn  and  vine-fruit  they  assemble  themselves.'  Gesenius 
thinks  that  the  allusion  is  to  meetings  for  supplicating  the  idols  to  grant  fertility  to 
the  soil.  Lxx.,  epi  sito  kai  oino  katetemnonto,  'for  corn  and  wine  they  have  cut 
themselves'  =/.  e.  in  order  to  propitiate  their  go.ds.  So  the  Arabic.  V.,  super 
triticum  et  vinum  ruminabant,  'upon  corn  and  wine  they  ruminate.'  As  God 
here  adds,  '  They  have  rebelled  against  Me,'  this  verse  may  throw  light  upon  chap. 
iv.  ii;  for  it  might  be  said  that  both  corn  and  wine  had  taken  away  their  heart, 
since  in  order  to  obtain  them,  the  people  engaged  in  idolatrous  worship. 


CHAPTER  IX.    VERSE  2. 

The  floor  and  the  winepress  shall  not  feed  them,  and  the  new  wine 
shall  fail  in  her. 


HOSE  A,    XIV.    7.  223 


The  Lxx.  reads,  'the  threshing-floor  and  the  winepress  (leenos)  knew  them 
not,  and  the  wine  deceived  them,' — kai  ho  oinos  epseusato  autoiis.  V.,  'the 
(threshing)  floor  and  the  winepress  (torcular)  shall  not  feed  them,  and  the  wine 
shall  deceive  them,' — et  vinurn  mentictur  eis.  T.,  '  from  the  threshing-floor  and 
the  press  they  shall  not  be  nourished ;  the  vine  shall  not  suffice  for  them.' 

WINEPRESS]  Hebrew,  ytqeb — the  place  where  grapes  were  trodden  and  their 
juice  collected;  corresponding  with  gortn — the  place  where  grain  was  stored  and 
winnowed. 

AND  THE  NEW  WINE  SHALL  FAIL  IN  HER]  Hebrew,  vl-tirosh  ylkakhesh  bah, 
'and  the  vine-fruit  shall  fail  (or  decrease)  in  her.'  Here  the  failure  of  tirosh 
represents  the  failure  of  all  the  fruits  of  the  earth.  Gesenius  refers  to  this  passage 
as  an  instance  where  the  verb  kakhash  'is  used  of  the  productions  of  the  earth.'' 


CHAPTER  IX.    VERSE  4. 

They  shall  not  offer  wine  offerings  to  the  LORD,  neither  shall  they 
be  pleasing  unto  him :  their  sacrifices  shall  be  unto  them  as  the  bread 
of  mourners;  all  that  eat  thereof  shall  be  polluted:  for  their  bread  for 
their  soul  shall  not  come  into  the  house  of  the  LORD. 


THEY  SHALL  NOT  OFFER  WINE  OFFERINGS  UNTO  THE  LORD]  Hebrew,  lo 
ycsstku  la- Yehoveh yayin,  'they  shall  not  pour  out  wine  to  Jehovah.'  Lxx.,  ouk 
fspeisan  to  Kurio  oinon,  '  they  have  not  poured  out  wine  to  the  Lord.'  V.,  non 
libabant  Domino  vinum,  'they  will  not  pour  out  wine  to  the  Lord.' 


CHAPTER  IX.    VERSE  10. 

I  found  Israel  like  grapes  in  the  wilderness ;  I  saw  your  fathers  as 
the  firstripe  in  the  fig  tree  at  her  first  time ;  but  they  went  to  Baal- 
peor,  and  separated  themselves  unto  that  shame ;  and  their  abomina- 
tions were  according  as  they  loved. 


LIKE  GRAPES]  Hebrew,  ka-anahvim,  'like  grape-clusters.' 


CHAPTER  X.    VERSE  i. 

Israel  is  an  empty  vine,  he  bringeth  forth  fruit  unto  himself: 
according  to  the  multitude  of  his  fruit  he  hath  increased  the  altars ; 
according  to  the  goodness  of  his  land  they  have  made  goodly  images. 


AN  EMPTY  VINE]  Hebrew,  gtyhtn  boqaq,  'a  vine  emptying'  (itself)-  Lxx., 
fuklftmatousa,  'branching  out  well';  V.,  frondosa,  'leafy.'  Henderson  has 
'luxuriant.'  According  to  the  A.  V.f  the  sense  would  be  that  Israel,  having,  for 
his  own  use,  emptied  himself  of  his  fruit,  had  left  nothing  for  the  Divine  husband- 
man. He  was  empty,  or  barren,  God-wards. 


CHAPTER  XIV.    VERSE  7. 

They  that  dwell  under  his  shadow  shall  return ;  they  shall  revive 
as  the  corn,  and  grow  as  the  vine :  the  scent  thereof  shall  be  as  the 
wine  of  Lebanon. 


224  HOSEA,   XIV.    7. 


AND  GROW  AS  THE  VINE]  Hebrew,  ve-yiphrekhu  kag-gahphen,  'and  they  shall 
bud  forth  like  the  vine.' 

THE  SCENT  THEREOF  SHALL  BE  AS  THE  WINE  OF  LEBANON]  Hebrew, 
zikro  ki-yayn  Levahnon,  'his  memorial  [remembrance]  like  wine  of  Lebanon.' 
Lxx.,  mneemosunon  autou hos  oinos  Libanou  to  Ephraim,  'his  memory  (shall  be) 
as  wine  of  Libanus  to  Ephraim';  V.,  memorials  ejus  sicut  vinum  Libani,  'his 
memorial  as  wine  of  Libanus  ' ;  Henderson,  '  Their  fame  shall  be  as  the  wine  of 
Lebanon.' 


Comparing  Cant.  ii.  13  with  ver.  6  of  this  chapter,  we  may  infer  that  as  the 
grapes  of  Lebanon  emitted  a  pleasant  odor,  this  scent  was  preserved  in  the  wine 
made  therefrom.  Sir  John  Bowring  praises,  as  of  'excellent  quality,'  a  wine  con- 
sumed in  some  of  the  convents  of  Lebanon,  '  known  by  the  name  of  the  vino  d  'or 
[golden  wine].  The  custom  of  boiling  wine  he  found  to  be  almost  universal.'  The 
Rev.  J.  A.  Wylie,  in  his  '  Modern  Judea  compared  with  Ancient  Prophecy,'  states 
that  "the  wines  of  Lebanon  are  of  three  kinds — the  white,  the  yellow,  and  the 
red.  The  white  is  rather  bitter,  the  yellow  and  red  are  too  sweet;  but  if  the  red 
is  not  boiled,  it  is  equal  almost  to  that  of  Bordeaux." 


THE 


BOOK   OF  THE   PROPHET  JOEL. 


[JOEL,  WHO  WROTE  ABOUT  860  YEARS  BEFORE  CHRIST,  PROPHESIED  THE 
INVASION  OF  THE  LAND  BY  ARMIES  OF  LOCUSTS,  THAT  SHOULD  LAY  WASTE 
EVERY  GREEN  THING.] 


CHAPTER  I.    VERSE  5. 

Awake,  ye  drunkards,  and  weep ;  and  howl,  all' ye  drinkers  of  wine, 
because  of  the  new  wine ;  for  it  is  cut  off  from  your  mouth. 

DRUNKARDS]  Hebrew,  shikorim,  '  drunken  ones '  =  those  who  fill  themselves ; 
perhaps  with  an  allusion  to  shakar,  so  as  to  include  all  the  tipplers  of  the  time, — 
lovers  of  shakar  ( palm-juice,  etc.)  and  lovers  ofyayin  (grape-juice). 

ALL  YE  DRINKERS  OF  WINE]  Hebrew,  kahl-shothai  yayin,  'all  drinkers  of 
wine.' 

BECAUSE  OF  THE  NEW  WINE]  Hebrew,  al  aAsis,  'for  the  fresh  juice,' — the 
juice  as  it  flows  from  under  the  treader's  feet.  '  By  ahsisj  says  Henderson,  'is 
meant  the  fresh  wine  or  juice  of  the  grape  or  other  fruit,  which  has  just  been 
pressed  out,  and  is  remarkable  for  its  sweet  flavor  and  its  freedom  from  in- 
toxicating qualities.'  The  A.  V.,  therefore,  correctly  renders  ahsis  by  'new  wine,' 
and  it  is  much  to  be  regretted  that  the  same  rendering  is  given  in  eleven  places  to 
tirosh,  with  so  different  a  signification.  The  Lxx.,  ekneepsate  oi  methuontes  ex 
oinou  auton,  kai  klausate ;  threeneesate  pantes  oi  pinontes  oinon  eis  metheen,  hoti 
exeerlhee ex stomatos  humon  euphrosunee kai chara,  'awake  [become  as  abstainers; 
see  Notes  on  Gen.  ix.  24,  and  I  Kings  xxv.  37],  ye  drunkards,  from  your  wine, 
and  weep ;  mourn  ye,  all  ye  (who  are)  drinking  wine  to  drunkenness,  for  joy  and 
gladness  are  removed  from  your  mouth.'  V.  has  ebrii — 'drunkards' — qui  bibitis 
vinunt  in  dulcedint,  '  who  drink  wine  with  sweetness ' ;  the  T.  has  al  khamar 
marath,  '  because  of  the  pure  wine.' 


CHAPTER  I.    VERSE  7. 

He  hath  laid  my  vine  waste,  and  barked  my  fig  tree:  he  hath 
made  it  clean  bare,  and  cast  it  away ;  the  branches  thereof  are  made 
white. 


MY  VINE]  Hebrew,  gaphni,  'my  vine.'     The  clause  literally  stands,  '  he  hath 
given  my  vine  to  wasting.' 
29 


226  JOEL,    I.    9 — 13, 


CHAPTER  I.    VERSE  9. 

The  meat  offering  and  the  drink  offering  is  cut  off  from  the  house 
of  the  LORD  ;  the  priests,  the  LORD'S  ministers,  mourn. 


AND  THE  DRINK  OFFERING]  Hebrew,  vak-nes%k,  and  the  libation.' 


-  CHAPTER  I.    VERSE  10. 

The  field  is  wasted,  the  land  mourneth ;  for  the  corn  is  wasted :  the 
new  wine  is  dried  up,  the  oil  languisheth. 


THE  NEW  WINE  IS  DRIED  UP]  Hebrew,  hobish  tirosh,  '  dried  up  [=  perished] 
(is)  the  vine-fruit.'  Hobish  is  the  Hiphil  form  of  yak-bask,  "  to  be  dried  up,  to  be 
or  become  dry,  used  of  plants,  trees,  grass,  .  .  .  fruits,  the  harvest — Joel  i.  10" 
(Gesenius).  Lxx.  is  exeranthee  oinos,  'dried  up  (is)  wine ' ;  the  V.,  less  happily, 
confusum  est  vinum,  '  confounded  has  been  the  wine ' — yakbask,  '  to  be  dry,'  being 
misread  as  yak-bask,  'to  put  to  shame  ' ;  T.,  '  the  vines  have  dried  up.' 

THE  OIL  LANGUISHETH]  Hebrew,  umlal  yitzhar,  'the  orchard- fruit  droops.' 
Lxx.,  oligothee  elaion,  'oil  becomes  scarce';  V.,  elanguit  oleum,  'the  oil  has 
languished.'  Proof  so  direct  and  decisive  that  tirosh  and  yitzhar  describe  two 
classes  of  'fruits,'  and  not  artificial  liquid  preparations,  ought  to  satisfy  even 
incredulity  itself. 

CHAPTER  I.    VERSE  n. 

Be  ye  ashamed,  O  ye  husbandmen ;  howl,  O  ye  vinedressers,  for 
the  wheat  and  for  the  barley;  because  the  harvest  of  the  field  is 
perished. 

O  YE  VINEDRESSERS]  Hebrew,  kormim,  'vineyard-men'  (laborers);  V., 
vintores,  'vine-dressers  ' ;  but  Lxx.  has  kteemata,  '  possessions  ' — not  the  farmer  or 
possessor.  - 

CHAPTER  I.    VERSE  12. 

The  vine  is  dried  up,  and  the  fig  tree  languisheth;  the  pomegranate 
tree,  the  palm  tree  also,  and  the  apple  tree,  even  all  the  trees  of  the 
field,  are  withered :  because  joy  is  withered  away  from  the  sons  of 
men. 


THE  VINE  IS  DRIED  UP]  Hebrew,  hag-gephen  hobishah,  'the  vine  is  dried  up.' 
Not  only  the  fruit  borne,  but  the  fruit-bearer,  yields  to  the  withering  influence. 
Lxx.,  hee  ampelos  exeeranthee,  'the  vine  is  dried  up';  V.,  vinea  confusa  est,  'the 
vineyard  has  been  confounded.' 


CHAPTER  I.    VERSE  13. 

Gird  yourselves,  and  lament,  ye  priests :  howl,  ye  ministers  of  the 
altar :  come,  lie  all  night  in  sackcloth,  ye  ministers  of  my  God :  for 
the  meat  offering  and  the  drink  offering  is  withholden  from  the  house 
of  your  God. 


JOEL,    III.    3.  227 


AND  THE  DRINK  OFFERING]  Hebrew,  vah-nahstk,  '  and  the  libation.1 


CHAPTER  II.    VERSE  14. 

Who  knoweth  if  he  will  return  and  repent,  and  leave  a  blessing 
behind  him ;  even  a  meat  offering  and  a  drink  offering  unto  the  LORD 
your  God  ? 

AND  A  DRINK  OFFERING]  Hebrew,  vah-nlslk,  'and  a  libation.' 


CHAPTER  II.    VERSE  19. 

Yea,  the  LORD  will  answer  and  say  unto  his  people,  Behold,  I  will 
send  you  corn,  and  wine,  and  oil,  and  ye  shall  be  satisfied  therewith : 
and  I  will  no  more  make  you  a  reproach  among  the  heathen. 


CORN,  AND  WINE,  AND  OIL]  Hebrew,  eth-had-dahgan,  vl-hat-tirosh,  v^-hay- 
yitzhar,  'the  corn  and  the  vine-fruit,  and  the  orchard-fruit.'  Lxx.,  siton  oinon, 
claim,  V.,  frumfntum,  etvinum,  ft  oleum,  'corn,  and  wine,  and  oil.' 


CHAPTER  II.    VERSE  22. 

Be  not  afraid,  ye  beasts  of  the  field :  for  the  pastures  of  the  wilder- 
ness do  spring,  for  the  tree  beareth  her  fruit,  the  fig  tree  and  the  vine 
do  yield  their  strength. 

AND  THE  VINE]  Hebrew,  vah-gtph%n,  'and  the  vine';  Lxx.,  ampelos ; 
V.,  vinea. 

CHAPTER  II.    VERSE  24. 

And  the  floors  shall  be  full  of  wheat,  and  the  fats  shall  overflow 
with  wine  and  oil. 


VV'HEAT]  Hebrew,  bar;  used,  perhaps,  to  indicate  the  finest  quality  of  corn 
(dahgan). 

AND  THE  FATS  SHALL  OVERFLOW  WITH  WINE  AND  OIL]  Hebrew,  vl-hashiqu 
haylqahvim  tirosh  v^-yitzhar,  '  and  the  presses  shall  abound  with  vine-fruit  and 
orchard-fruit.'  Lxx.,  kai  huperchutheesontai  ai  leenoi  oinou  kai  elaiou,  'and  the 
presses  shall  be  overflowed  with  wine  and  oil ' ;  V.,  et  redundabunt  torcularia. 
vino  et  oleo,  '  and  the  presses  shall  be  redundant  with  wine  and  oil.'  The  Hebrew 
word  shnq,  translated  'overflow,'  signifies  'to  run'  or  'abound';  hence,  'to 
desire  eagerly.'  It  is  here  in  the  Hiphil  conjugation;  and  if  the  figure  is  not  too 
strong,  we  may  consider  that  the  prophet  represents  the  presses  as  causing  the  tirosh 
and  yitzhar  to  run  into  them,  so  as  to  fill  them  to  the  brim  ;  not  with  the  expressed 
juice,  but  with  the  substances  whose  subsequent  pressure  should  yield  the  desired 
drink. 


CHAPTER  III.    VERSE  3. 

And  they  have  cast  lots  for  my  people;  and  have  given  a  boy  for 
an  harlot,  and  sold  a  girl  for  wine,  that  they  might  drink. 


228  JOEL,    III.    13,    1 8. 


WINE,  THAT  THEY  MIGHT  DRINK]  Hebrew,  vay-yayin  vay-yishtu,  'for 
wine,  and  they  shall  drink.'  Lxx.,  anti  tou  oinou  kai  epeinon,  'for  the  sake  of 
the  wine,  and  have  drunk '  j  V.,  pro  vino  ut  biberent,  '  for  wine,  that  they  might 
drink.' 


So  insatiable  is  the  unnatural  appetite  for  strong  drink,  and  so  hardening  is  its 
effect  on  the  moral  nature,  that  the  strongest  natural  instincts — love  of  offspring 
and  love  of  life — yield  to  it  like  flax  before  the  fire. 


CHAPTER  III.    VERSE  13. 

Put  ye  in  the  sickle,  for  the  harvest  is  ripe  :  come,  get  you  down  > 
for  the  press  is  full,  the  fats  overflow ;  for  their  wickedness  is  great. 


This  verse  tersely  describes  the  vintage  harvest.  "  Put  forth  the  knife  [maggal 
— that  which  cuts],  for  the  vintage  \_qahtzir — cutting  =  that  which  is  cut]  is  ripe: 
come,  descend  (or  tread),  for  the  press  \gath~\  is  full ;  the  presses  (hayyeqahvim) 
abound  (kashiqu} ;  for  their  wickedness  is  great."  The  prophet  is  here  describing, 
not  the  result  of  the  treading,  but  the  preparations  for  it;  and  he  invites  the 
avengers  (the  foreign  foe)  to  come  and  tread,  because  the  wickedness  (=  vintage) 
of  the  idolatrous  nations  was  ripe,  and  its  fruits  (the  grapes  collectively,  tirosh) 
were  brought  together  in  a  'great'  heap,  ready  to  be  trodden  (punished)  by  the 
instruments  of  the  Divine  justice.  This  text  tends  to  illustrate  the  sense  of  the  one 
other  passage  where  (in  A.  V.)  the  presses  are  said  to  'overflow'  with  tirosh,  the 
real  idea  being,  that  the  vintage  has  been  so  fruitful  that  the  grapes  have  to  be 
piled  up  in  the  presses. 

CHAPTER  III.    VERSE  18. 

And  it  shall  come  to  pass  in  that  day,  that  the  mountains  shall  drop 
down  new  wine,  and  the  hills  shall  flow  with  milk,  and  all  the  rivers 
of  Judah  shall  flow  with  waters,  and  a  fountain  shall  come  forth  of 
the  house  of  the  LORD,  and  shall  water  the  valley  of  Shittim. 


THE  MOUNTAINS  SHALL  DROP  DOWN  NEW  WINE]  Hebrew,  yitphu  ha-hahrim 
aksis,  'the  mountains  shall  drop  down  fresh  juice.'  Lxx.,  apostalaxri  ta  oree 
glukasmon,  'the  mountains  shall  drop  sweetness';  V.,  stillabunt  monies  dulcedi- 
nem,  '  the  mountains  shall  drop  sweetness ' ;  T.,  '  pure  wine.' 


As  vines  were  often  cultivated  on  the  hill-sides,  the  prophet  represents  the  fer- 
tility of  the  vines  and  the  richness  of  their  produce  by  a  very  expressive  image — 
that  of  the  hills  sending  forth  streams  of  the  luscious  juice  contained  within  the 
purple  clusters.  It  is,  however,  a  fact  that,  in  a  fertile  season,  the  ripe  luscious 
grapes  burst  with  'their  juice,'  which  literally  distills  upon  the  rocks. 


THE 

BOOK    OF    THE    PROPHET    AMOS. 


[AMOS  PROHESIED  ABOUT  THE  YEAR   790  B.  C.] 


CHAPTER  II.    VERSE  8. 

And  they  lay  themselves  down  upon  clothes  laid  to  pledge  by  every 
altar,  and  they  drink  the  wine  of  the  condemned  in  the  house  of  their 
god. 

AND  THEY  DRINK  THE  WINE  OF  THE  CONDEMNED]  Hebrew,  vl-yayn  anushim 
yishtu,  'and  the  wine  of  the  condemned  (  =  fined)  they  will  drink.'  The  A.  V. 
treats  the  future  form  of  the  verb  as  an  indefinite  present.  Lxx.,  kai  oinon  ek 
sukophantiun  cpeinon,  '  and  wine  from  calumniators  they  drank.'  [The  sukophan- 
tees  was  at  first  an  informer  against  persons  who  broke  the  Athenian  law  by 
exporting  figs  from  Attica ;  and  then  the  term  became  applied  to  any  informer  or 
accuser;  next,  as  these  men  were  often  perjurers,  to  a  calumniator  or  false 
accuser;  until  it  finally  acquired  the  meaning  of  'sycophant,'  as  with  us, — one 
who,  from  motives  of  self-interest,  seeks  to  ingratiate  himself  with  another  by  any 
means,  such  as  slandering  his  betters.]  V.,  et  vinuni  damnatorum  bibcbant,  'and 
the  wine  of  the  condemned  they  have  drunk.' 


Anush  signifies  to  'amerce '  or  '  fine  ' ;  so  that  we  have  here  the  picture  of  men 
of  violence,  who,  having  inflicted  on  the  weak,  fines  which  were  paid  in  wine  or 
expended  in  that  liquor,  drank  the  wine  in  their  pagan  temples, — thus  adding 
revelry  and  idolatry  to  injustice,  if,  indeed,  the  desire  for  this  revelry  was  not  the 
predisposing  cause  of  the  injustice,  as  it  often  is  of  robbery  in  our  own  day. 


CHAPTER  II.    VERSES  n,  12. 

it  And  I  raised  up  of  your  sons  for  prophets,  and  of  your  young 
men  for  Nazarites.  Is  if  not  even  thus,  O  ye  children  of  Israel? 
saith  the  LORD.  iaBut  ye  gave  the  Nazarites  wine  to  drink;  and 
commanded  the  prophets,  saying,  Prophesy  not. 


V.  12.  BUT  YE  GAVE  THE  NAZARITES  WINE  TO  DRINK]  Hebrew,  vattashqu  eth 
han-Nlzarim  yayin,  'and  ye  gave  wine  to  drink  to  the  Nazarites.'  Lxx.,  kai 
epotizete  tons  hetgiasmenous  oinon,  '  and  ye  caused  the  consecrated  ones  to  drink 
wine';  V.,  ft  propinabitis  A'azar&is  rinitm,  'and  you  will  present  wine  to  the 


230  AMOS,    IV.    Q. 


Nazarites.'    The  T.  of  Jonathan  reads,  '  ye  have  driven  the  teachers  into  error  by 
your  wine.' 


It  has  been  inferred  by  able  expositors,  from  this  passage,  that  the  *  sons  raised 
up  for  prophets  '  were  also  the  '  young  men  '  raised  up  for  Nazarites,  although  the 
Nazarites  may  have  included  others  who  were  not  trained  to  the  prophetical 
office ;  so  that  the  description  (as  given  by  Isaiah  and  Jeremiah)  of  intemperance 
among  priests  and  prophets,  marked  the  violation  of  special  obligations  to  absti- 
nence, as  well  as  a  violation  of  general  moral  principle.  Be  this  as  it  may,  we 
learn  from  these  verses  the  importance  attached  by  God  to  the  Nazarite  class,  and 
also  that  their  pre-eminent  characteristic  was  abstinence  from  wine.  Jehovah  claims 
to  have  raised  up  a  succession  of  prophets  and  Nazarites,  and  the  attempt  to  subvert 
the  fidelity  of  the  Nazarites  is  coupled  as  a  sin  with  the  impious  effort  to  silence 
the  teachers  of  the  nation  and  the  organs  of  the  Almighty.  That  there  was  a 
connection  between  the  love  of  drink,  and  the  rejection  of  the  true  prophets  who 
would  not  countenance  the  causes  of  the  national  declension,  Micah  (ii.  1 1 )  makes 
as  plain  as  does  Amos  the  contrary  and  better  association,  between  abstinence  and 
a  pious  fidelity  to  the  will  of  God  in  his  '  holy  ones  ' ;  and  we  may  be  assured  that 
whatever  advantages  sprang  from  this  abstinence  among  the  Jews,  may  be  enjoyed 
in  a  yet  higher  measure  in  our  day ;  while  those  who  pride  themselves  in  leading 
others  to  abandon  so  safe  and  beneficent  a  rule,  may  take  what  comfort  they  can 
extract  from  the  spirit  of  the  text  before  us. 


CHAPTER  IV.    VERSE  i. 

Hear  this  word,  ye  kine  of  Bashan,  that  are  in  the  mountain  of 
Samaria,  which  oppress  the  poor,  which  crush  the  needy,  which  say 
to  their  masters,  Bring,  and  let  us  drink. 


Cruelty  and  sensuality  are  well  matched.  Inflamed  passions  crave  for  inflaming 
drink,  and  this  again  'sets  on  fire  the  whole  course  of  nature,'  and  disposes  to 
deeds  of  violence  and  shame.  Nor  must  it  be  forgotten  that  men  and  women 
naturally  mild  and  kind,  commit  the  most  ferocious  (otherwise  unaccountable)  acts 
when  under  the  influence  of  alcoholic  drink,  which  exerts  all  the  force  and  tyranny 
of  diabolical  possession. 

CHAPTER  IV.    VERSE  5. 

And  offer  a  sacrifice  of  thanksgiving  with  leaven,  and  proclaim  and 
publish  the  free  offerings :  for  this  liketh  you,  O  ye  children  of  Israel, 
saith  the  Lord  GOD. 


WITH  LEAVEN]  Hebrew,  makhahmatz,  'with  leavened  matter.'  The  V.  has 
de  fermentato ;  but  the  Lxx.  reads,  exo  nomon,  'without  law.'  God  reproves  the 
conduct  of  the  idolaters  by  ironically  urging  them  to  do  that  which  they  had  already 
done,  and  contrary  to  the  solemn  injunctions  of  His  law. 


CHAPTER  IV.    VERSE  9. 

I  have  smitten  you  with  blasting  and  mildew :  when  your  gardens 
and  your  vineyards  and  your  fig  trees  and  your  olive  trees  increased, 


AMOS,    VI.    6.  231 


the  palmerworm  devoured  them :  yet  have  ye  not  returned  unto  me, 
saith  the  LORD. 


AND  YOUR  VINEYARDS]  Hebrew,  vl-kannaikem,  'and  your  vineyards.' 


CHAPTER  V.    VERSE  11. 


Forasmuch  therefore  as  your  treading  is  upon  the  poor,  and  ye  take 
from  him  burdens  of  wheat :  ye  have  built  houses  of  hewn  stone,  but 
ye  shall  not  dwell  in  them ;  ye  have  planted  pleasant  vineyards,  but 
ye  shall  not  drink  wine  of  them. 


PLEASANT  VINEYARDS]  Hebrew,  kanitai  khlmM,  'vineyards  of  delight'; 
Lxx.,  ampeloras  tpithumeethoits,  '  desirable  vineyards ';  V.,  vineas  amantissimas, 
'  most  beloved  vineyards.' 

BUT    YE    SHALL    NOT     DRINK     WINE    OF    THEM]     Hebrew,    vl-h    thhhtu    cth- 

yaynahtn,  'and  ye  shall  not  drink  their  wine.'  So  the  V.  The  Lxx.,  ou  met 
pieete  ton  oinon  ex  autvn,  '  and  ye  shall  not  drink  wine  from  them.'  The  inference 
would  naturally  be,  that  the  wine  was  really  contained  in  the  vineyards  ;  not  needing 
the  process  of  fermentation  to  proititce  it,  but  only  pressure  to  educe  it. 


CHAPTER  V.    VERSE  17. 

And  in  all  vineyards  shall  be  wailing ;  for  I  will  pass  through  thee, 
saith  the  LORD. 


AND  IN  ALL  VINEYARDS]    Hebrew,  wv-kahl-kcrahmim.     So  the  V. ;  but  the 
Lxx.  has  'in  all  ways.' 

CHAPTER  VI.    VERSE  6. 

That  drink  wine  in  bowls,  and  anoint  themselves  with  the  chief 
ointments :  but  they  are  not  grieved  for  the  affliction  of  Joseph. 


THAT  DRINK  WINE  IN  BOWLS]  Hebrew,  hashothim  bl-miztltj&i  yayin,  'that 
drink  in  bowls  of  wine.'  The  mizrcnj  properly  denoted  a  vessel  out  of  which 
anything  was  scattered  or  sprinkled  (from  zahraq,  'to  scatter'),  and  thence  was 
applied  to  any  large  cup,  bowl,  or  goblet.  The  Lxx.,  oi  frinontes  ton  diulismenon 
oinon,  'those  who  drink  strained  (=  refined)  wine.'  This  rendering  points  to 
some  MS.  reading  of  nifznqahq^  '  strained '  or  '  refined,'  instead  of  the  reading  of 
the  present  Hebrew  text.  V.,  bibentcs  vinttw  in phialis,  'those  drinking  wine  in 
vials.'  The  T.  has  'in  silver  vials.'  The  Arabic  has  ' clear  wine,'  and  the  Syriac, 
'  clearest  wine.' 


To  drink  large  quantities  of  wine  was  customary  among  eminent  topers.  In  the 
Di'if>nosof>hislte  of  Athenrcus  various  particulars  are  given  of  great  drinkers.  To 
swallow  gallons  of  liquor  at  one  sitting  was  a  feat  held  in  great  esteem,  without 
reference  to  the  intoxicating  quality  of  what  was  consumed. 


232  AMOS,   IX.    13,    14. 


CHAPTER  IX.    VERSE  13. 

Behold,  the  days  come,  saith  the  LORD,  that  the  plowman  shall 
overtake  the  reaper,  and  the  treader  of  grapes  him  that  soweth  seed ; 
and  the  mountains  shall  drop  sweet  wine,  and  all  the  hills  shall  melt. 


AND  THE  TREADERS  OF  GRAPES]  Hebrew,  ve-dor&k  anahvim,  '  and  the  treader 
of  grape-clusters.'  So  the  V. ;  but  the  Lxx.  has  'and  the  grape  shall  ripen  in 
the  time  of  sowing.' 

THE  MOUNTAINS  SHALL  DROP  SWEET  WINE]  The  marginal  reading  of  A.  V. 
is  'new  wine,'  but  the  phrase  is  the  same  as  in  Joel  iii.  18,  ahsis,  the  juice  of  the 
newly  trodden  grapes.  Lxx.,  'the  mountains  shall  drop  sweetness  '  (glukasmon)\ 
the  V.,  '  the  mountains  shall  distill  sweetness  '  (dulcedineni). 


The  promise  is  one  of  continual  fertility  and  abundance,  one  agricultural 
operation  following  rapidly  upon  another,  all  carried  on  without  exhausting  the 
soil,  and  all  resulting  in  the  enrichment  of  the  people.  Christian  commentators 
give  to  the  prophecy  a  spiritual  application. 


CHAPTER  IX.    VERSE  14. 

And  I  will  bring  again  the  captivity  of  my  people  of  Israel,  and 
they  shall  build  the  waste  cities,  and  inhabit  them /  and  they  shall 
plant  vineyards,  and  drink  the  wine  thereof;  they  shall  also  make 
gardens,  and  eat  the  fruit  of  them. 


AND    THEY    SHALL     PLANT    VINEYARDS,    AND    DRINK     THE     WINE     THEREOF] 

Hebrew,  v^-nahtu  kerahmim  ve-shahthu  eth-yaynahm,  'and  they  plant  vineyards 
and  drink  their  wine.'  Lxx.,  oinon ;  V.,vinum.  The  threatening  pronounced 
(v.  1 1)  is  to  be  cancelled  on  the  repentance  of  the  people.  Compare  with  this 
the  language  of  the  Erythrseen  Sibylline  Oracle,  as  quoted  by  Lactantius,  Div. 
Inst.,  b.  vii.  c.  24: — 

Kai  Me  dee  charmeen  megaleen  theos  andrasi  dosei, 
Kai  gar  gee,  kai  dendra,  kai  aspeta  thremmata  gaiees 
Dosousin  karpon  ton  aleethinon  antkropoisi, 
Oinou,  kai  melitos  gleukeos>  leukou  te  galaktas, 
Kai  sitou,  hoper  esti  brotois  kattiston  apanton. 

And  truly  then  great  joy  shall  God  to  men  impart, 

For  from  earth,  trees,  and  earth's  dumb  offspring — countless  sight  !— 

Shall  fruit,  best  fit  for  man,  luxuriantly  start : 

Wine,  luscious  honey  too,  and  milk  of  purest  white, 

And  corn,  and  all  that  gives  to  mortals  most  delight. 

If  oinos  here  does  not  directly  signify  vintage-fruit — fruit  on  the  vine, — it  must  be 
accepted  as  the  liquid  fruit  of  the  vine  in  its  fresh  and  sweetest  state.  Honey  has 
been  happily  called  the  'fruit  of  bees.' 


THE  BOOK  OF 

THE    PROPHET    OBADIAH. 


[THIS  PROPHET  IS  SUPPOSED  TO  HAVE  BEEN  A  CONTEMPORARY  OF  JEREMIAH 
AND  EZEKIEL ;  AND  TO  HAVE  DELIVERED  HIS  PROPHESY  AFTER  THE  DE- 
STRUCTION OF  JERUSALEM,  OVER  WHICH  THE  EDOMITES  WERE  REJOICING, 

ABOUT  580  B.  C.] 

VERSES  15,  16. 

15  For  the  day  of  the  LORD  is  near  upon  all  the  heathen  :  as  thou 
hast  done,  it  shall  be  done  unto  thee :  thy  reward  shall  return  upon 
thine  own  head.  16  For  as  ye  have  drunk  upon  my  holy  mountain, 
so  shall  all  the  heathen  drink  continually,  yea,  they  shall  drink,  and 
they  shall  swallow  down,  and  they  shall  be  as  though  they  had  not 
been. 


V.  16.  AND  THEY  SHALL  SWALLOW  DOWN]  Hebrew,  vl-lahu,  'and  they 
shall  suck  up.'  The  margin  of  A.  V.  has  'sup  up.'  The  Hebrew  term  is  one 
expressive  of  greediness.  Lxx.,  '  all  the  nations  (ethnee)  shall  drink  wine  (oinon).' 
So  the  Arabic.  Here  the  generic  term  is  applied  to  a  bad  wine,  as  the  context 
makes  evident.  The  Lxx.  translators  must  have  read  khamer,  'foaming  juices,' 
instead  of  tahmed,  'continually.'  The  initial  and  final  letters  of  the  two  words 
(/,  kh,  and  d,  r),  are  easily  mistaken  by  a  copyist.*  The  word  wine  gives  the  best 
sense.  It  is  the  '  cup  of  astonishment  '  (not  of  blessing)  that  shall  be  given  to  the 
Edomites,  and  they  shall  drink  it  till  it  destroys  them  from  the  earth. 


30 


THE 


BOOK  OF  THE  PROPHET  JONAH. 


[JONAH  LIVED  ABOUT  860  B.  c.] 


CHAPTER  III.    VERSES  6,  7. 

6  For  word  came  unto  the  king  of  Nineveh,  and  he  arose  from  his 
throne,  and  he  laid  his  robe  from  him,  and  covered  him  with  sack- 
cloth, and  sat  in  ashes.  ^  And  he  caused  it  to  be  proclaimed  and 
published  through  Nineveh  by  the  decree  of  the  king  and  his  nobles, 
saying,  Let  neither  man  nor  beast,  herd  nor  flock,  taste  any  thing :  let 
them  not  feed,  nor  drink  water. 


The  king's  prohibition  against  the  use  of  water  by  man,  beast,  herd,  and  flock, 
was,  in  such  a  climate,  the  strongest  proof  of  sincere  self-denial  which  the  king 
and  the  nobles  of  Nineveh  could  exhibit.  Is  not  this  example  a  standing  rebuke 
to  many  Christian  communities,  who,  for  the  sake  of  a  great  and  needed  reforma- 
tion of  manners,  morals,  and  religion,  cannot  deny  themselves  the  use  of  an  arti- 
ficial, needless,  and  even  noxious  beverage  ? 


THE 

BOOK  OF  THE   PROPHET  MICAH. 


[MlCAH  WAS  CONTEMPORARY  WITH  ISAIAH,  ABOUT  7<X>  B.  C.] 


CHAPTER  I.    VERSE  6. 


Therefore  I  will  make  Samaria  as  an  heap  of  the  field,  and  as 
plantings  of  a  vineyard  :  and  I  will  pour  down  the  stones  thereof  into 
the  valley,  and  I  will  discover  the  foundations  thereof. 


As  PLANTINGS  OF  A  VINEYARD]  Hebrew,  l-mattahaj  kahrem,  '  the  plantations 
of  a  vineyard.' 

CHAPTER  II.    VERSE  n. 

If  a  man,  walking  in  the  spirit  and  falsehood,  do  lie,  saying,  I  will 
prophesy  unto  thee  of  wine  and  of  strong  drink;  he  shall  even  be  the 
prophet  of  this  people. 


I  WILL  PROPHESY  UNTO  THEE  OF  WINE  AND  OF  STRONG  DRINK]  Hebrew, 
attiph  te-kah  lay-yayin  vt~lash-shakar,  f  I  will  prophesy  to  thee  concerning  wine 
and  concerning  strong  drink.'  Lxx.,  '  ye  have  fled,  no  one  pursuing;  thy  spirit 
has  framed  falsehood ;  it  has  dropped  down  (descended)  on  thee  in  regard  to  wine 
and  strong  drink  (eis  oinon  kai  methiisma)  ' ;  V.,  stillabo  tibi  in  vinum  et  in  ebrieta- 
tem,  '  I  will  distil  to  thee  as  to  wine  and  drunkenness '  =  a  '  lying  spirit '  that 
stoops  down  to  the  calls  of  the  sensual  nature,  and  is  accepted  as  true  by  those 
whose  'god  is  their  belly.' 

As  the  Westminster  divines'  'Annotations'  quaintly  expresses  it,  "They  love 
and  like  those  prophets  that  will  speak  pleasing  things,  and  sew  pillows  under 
their  elbows:  they  would  be  fostered  and  bolstered  up  in  their  sins;  else  the 
prophets  are  no  prophets  for  them  "  (1651). 


How  strange  is  it  that,  in  the  face  of  such  texts  as  these  perpetually  recurring  in 
the  history  of  the  Jews,  men  of  professed  piety  and  of  undoubted  intelligence 
should  labor  under  the  extraordinary  delusion  that  wine — and  especially  Eastern 
— countries,  must  necessarily  be  sober  countries  !  So  far  from  this  being  the  fact, 
this  Hebrew  text  implies  that  the  people  were  so  anxious  to  indulge  their  craving 
for  inebriating  liquors,  that  any  one  (though  destitute  of  the  marks  of  a  true 
Teacher)  who  should  promise  them  an  abundant  supply,  would  be  eagerly  received 
by  them  as  a  true  prophet,  however  false  and  sensuous  might  be  his  prophesy. 


236  MICAH,    VI.    15, 


The  same  spirit  is  displayed  in  our  own  time,  when  a  ready  ear  is  turned  to  those 
who  defend,  no  matter  how  falsely,  the  drinking  customs  of  society,  and  eulogize 
artificial  and  inflaming  liquors  as  '  the  good  creatures  of  God.' 

Let  believers  in  the  light-wine  delusion  read  the  following  testimony  from 
France : — "  The  abundance  of  the  harvest  in  1858  diminished  the  poverty,  and  by 
consequence  the  crimes  and  offences  which  misery  inspires ;  but  the  abundance  of 
the  vintage,  on  the  contrary,  multiplied  blows  and  wounds,  the  quarrels  of  cabarets, 
the  rebellions,  the  outrages  and  violences  toward  the  police.  These  facts  are  again 
found  in  all  analogous  circumstances." — Revue  £  Economic  Chretiennet  Parts-. 
1862,  p.  171-2.  

CHAPTER  IV.    VERSES  3,  4. 

3  And  he  shall  judge  among  many  people,  and  rebuke  strong 
nations  afar  off;  and  they  shall  beat  their  swords  into  plowshares,  and 
their  spears  into  pruning-hooks :  nation  shall  not  lift  up  a  sword 
against  nation,  neither  shall  they  learn  war  any  more.  4  But  they 
shall  sit  every  man  under  his  vine  and  under  his  fig  tree ;  and  none 
shall  make  them  afraid:  for  the  mouth  of  the  LORD  of  hosts  hath 
spoken  it. 


V.  3.  INTO  PRUNING-HOOKS]  Hebrew,  le-mazmaroth,  'into  pruning-blades.' 
The  reading  of  the  A.  V.  text  is  preferable  to  the  marginal  'scythes.'  The  Lxx. 
has  drepana,  'sickles  ' ;  the  V.,  ligones,  'curved  knives.' 

V.  4.  His  VINE]  Hebrew,  gaphno,  'his  vine.'  [See  Note  on  I  Kings  iv.  25: 
Zech.  iii.  10.]  The  T.  has  'under  the  fruit  of  his  vine.' 


CHAPTER  VI.    VERSE  15. 

Thou  shalt  sow,  but  thou  shalt  not  reap;  thou  shalt  tread  the 
olives,  but  thou  shalt  not  anoint  thee  with  oil;  and  sweet  wine,  but 
shalt  not  drink  wine. 

AND  SWEET  WINE,  BUT  SHALT  NOT  DRINK  WINE]  Hebrew,  vo-tirosh  vt-lo 
thishteh  yayin,  'and  vine-fruit,  and  thou  shalt  not  drink  wine.'  To  realize  the 
full  sense  we  must  take  the  whole  verse: — "Thou  shalt  tread  the  olive  (zaith) 
and  shalt  not  anoint  thyself  with  oil  (shemen},  and  (tread)  the  tirosh  (or  vine-fruit) 
and  shalt  not  drink  the  yayin  (or  expressed  juice)."  Here  tirosh  is  as  clearly 
placed  in  apposition  to  yayin  as  zaith  (olive)  to  shemen  (oil) ;  and  it  is  strange  how 
the  translators  of  any  country  could  have  failed  to  see  that  poetical  consistency 
and  common  sense  alike  required  tirosh  to  be  taken  as  the  solid  substance  whose 
pressure  yielded  yayin.  It  was  to  be  a  punishment  to  the  nation,  that  though  the 
zaith  and  tirosh  had  been  plucked,  the  liquids  (oil  and  wine)  flowing  from  their 
pressure  should  either  be  so  deficient  in  quantity,  owing  to  the  withered  condition 
of  the  fruit,  that  there  should  be  no  sufficient  supply ;  or  that  what  there  was  should 
be  diverted  to  the  use  of  the  spoiler,  and  not  be  used  by  those  who  had  plucked 
the  fruit. 

Lxx.,  'thou  shalt  PRESS  the  olive,  but  shalt  not  anoint  with  oil,  and  wine 
•(oinon),  and  ye  shall  not  surely  drink  (any)' — kaiou  mee  pieete, — thus  omitting  one 
member  of  the  parallelism  by  using  oinon.  in  the  double  sense  of  '  growing  wine  ' 
and  '^pressed  wine.'  The  V.  has  et  mustum  et  non  bibes  vinunt,  'and  (thou 
shalt  tread)  must,  new  unfermented  wine,  and  shalt  not  drink  wine.'  The  Arabic 


MICAH,   VII.    I.  237 


has  '  must.'  T.,  '  and  thou  shalt  tread  the  grapes,  whose  wine  thou  shalt  not  drink.' 
Archbishop  Newcome  inserts  words  in  italics,  and  paraphrases,  '  And  the  grape  of 
the  choice  wine' !  Henderson  has  'the  grape  of  the  new  wine,'  but  has  no  note 
on  this  periphrastic  rendering  of  tirosh,  though  in  a  note  on  Joel  i.  5  he  had  con- 
fined it  to  juice  of  the  grape  which,  'however  new,  had  already  obtained  an  in- 
ebriating  quality ' !  Tirosh  clearly  denoted  a  thing  which  bore  the  same  relation 
to  yayin,  that  '  olives '  did  to  '  oil.'  The  one  was  the  fruit  trodden,  the  other  the 
liquid  pressed  out  of  it. 


CHAPTER  VII.    VERSE  i. 

Woe  is  me!  for  I  am  as  when  they  have  gathered  the  summer 
fruits,  as  the  grape-gleanings  of  the  vintage :  there  is  no  cluster  to  eat : 
my  soul  desired  the  first  ripe  fruit. 

As  THE  GRAPE-GLEANINGS  OF  THE  VINTAGE]  Hebrew,  kZ-olcloth  bahtzir,  'as 
the  gleanings  of  the  cutting  '=  the  time  of  cutting  or  vintage. 

THERE  is  NO  CLUSTER  TO  EAT]  Hebrew,  ain  eshkol  R-%kolt  '  no  cluster  (i* 
there)  to  eat.' 


THE 

BOOK  OF  THE  PROPHET  NAHUM. 


[NAHUM  FLOURISHED  ABOUT  7148.  c.] 


CHAPTER  I.    VERSE  10. 

For  while  they  be  folden  together  as  thorns,  and  while  they  are 
drunken  as  drunkards,  they  shall  be  devoured  as  stubble  fully  dry. 


AND  WHILE  THEY  ARE  DRUNKEN  AS  DRUNKARDS]  Hebrew,  uk-sahvahmt 
sevuim,  'and  as  (with)  their  sovh  [rich  wine]  (they  are)  soaked.'  The  Lxx., 
gives  the  whole  verse  as  follows : — '  For  even  to  his  foundation  shall  he  be  laid 
bare,  and  shall  be  devoured  as  twisted  yew,  and  as  stubble  fully  dry.'  The  V.  has 
sic  convivium  eorunt  pariter  potantium,  *  so  is  their  feast  as  (that)  of  the  topers ' ; 
the  T.,  'even  as  they  have  wandered  by  wine,  so  their  enemies  have  borne  them 
away  and  devoured  them ' ;  the  Syriac,  '  they  are  drunken  in  their  own  drunkenness.' 
Henderson  reads,  'thoroughly  soaked  with  their  wine.' 


CHAPTER  III.    VERSE  n. 

Thou  also  shalt  be  drunken :  thou  shalt  be  hid,  thou  also  shalt  seek 
strength  because  of  the  enemy. 

THOU  ALSO  SHALT  BE  DRUNKEN]  Gam-at  tishkeri,  '  also  thou  shalt  be  drunken  * 
(surcharged).  Lxx.,  '  and  thou  shalt  be  made  drunk  (methustheesee)  and  despised.' 
V.,  'and  thou  shalt  be  inebriated  (inebriaberis)  and  shalt  be  despised.'  Newcome 
has  'shalt  become  a  hireling,'  altering  the  pointing  from  tishkeri  to  tiskeri. 


Diodorus  Siculus,  who  describes  the  capture  of  Nineveh  by  Arbaces  the  Mede 
and  Belesis  the  Babylonian,  states  that,  after  the  besiegers  had  been  conquered  in 
the  field,  the  Assyrians  gave  themselves  up  to  feasting  and  drunkenness ;  when  the 
enemy,  being  informed  of  their  condition,  fell  upon  them,  and,  after  a  great  rout, 
drove  into  the  city  those  who  had  escaped  slaughter  or  capture. 


THE  BOOK  OF 

THE  PROPHET  HABAKKUK. 


[HABAKKUK'S  PROPHESY  is  REFERRED  TO  ABOUT  600  B.  c.] 


CHAPTER  II.    VERSE  5. 

Yea  also,  because  he  transgresseth  by  wine,  he  is  a  proud  man, 
neither  keepeth  at  home,  who  enlargeth  his  desire  as  hell,  and  is  as 
death,  and  cannot  be  satisfied,  but  gathereth  unto  him  all  nations,  and 
heapeth  unto  him  all  people. 


YEA  ALSO,  BECAUSE  HE  TRANSGRESSETH  BY  WINE]  Hebrew,  vl-aph  ki  hay- 
yayin  bogad,  '  now,  in  truth,  the  wine  is  defrauding  '=  is  a  defrauder,  a  deceiver. 
The  Lxx.  reads,  '  but  the  arrogant  man  and  the  scorner,  the  boastful  man,  shall 
not  finish  any  thing';  the  V.,  ft  quomodo  vinum  potantem  decipit,  'and  in  like 
manner  as  wine  deceives  the  drinker.'  The  T.  has  'behold,  as  one  wanders  by 
wine.'  Henderson's  translation,  ' moreover,  wine  is  treacherous'— (so  Benisch) ; — 
and  in  a  note  he  remarks  "that  the  prophet  has  his  eye  upon  the  intemperance 
to  which  the  Babylonians  were  greatly  addicted,  there  can  be  no  doubt.  How 
strikingly  was  the  deceptive  character  of  wine  exemplified  in  the  case  of  Belshaz- 
zar  !"  Newcome  reads,  '  moreover,  as  a  mighty  man  transgresseth  through  wine.' 


Wine  (that  is,  the  wine  that  intoxicates)  is  here  distinctly  described  as  a  secret 
spoiler  =  one  that  secretly  plunders ;  and  this  characteristic  of  wine  is  made 
the  ground  of  a  comparison  between  it  and  a  '  strong  man  '  (geber)  who  is  'proud, 
and  does  not  rest,  who  enlargeth  his  desire  (or  soul)  as  j£//0/(the  under- world).' 
The  verdict  of  Solomon,  latz  hay-yayin,  'a  mocker  is  the  wine,'  and  the  confirm- 
atory verdict  of  Habakkuk,  hay-yayin  bog&l,  'the  wine  is  a  defrauder,'  affix  for 
ever  upon  the  wine  that  intoxicates,  a  stigma  which  no  colors  of  social  flattery 
can  conceal,  and  no  force  of  sophistry  expunge. 


CHAPTER  II.    VERSE  15. 

Woe  unto  him  that  giveth  his  neighbor  drink,  that  puttest  thy 
bottle  to  him,  and  makest  him  drunken  also,  that  thou  mayest  look  on 
their  nakedness ! 


240  HABAKKUK,   II.    15. 


It  is  worthy  of  note  that  the  I4th  verse,  which  speaks  of  the  millennial  glory 
when  the  earth  shall  be  'full  of  the  knowlege  of  the  Lord,'  should  be  followed 
by  this  woe, — as  if  indicating  the  love  of  strong  liquor  to  be  the  great  and  primary 
obstacle  to  that  spiritual  jubilee. 

WOE  UNTO  HIM  THAT  GIVETH  HIS  NEIGHBOR  DRINK]  Hebrew,  hoi  mashqa 
ruahu,  'woe  to  him-giving-drink-to  his  neighbor.' 

THAT  PUTTEST  THY  BOTTLE  TO  HIM]  Hebrew,  mtsap&akh  khamathkah, 
'pouring  out  thy  inflaming  drink.'  [On  KHAMAH,  see  Prel.  Dis.,  and  Notes  upon 
Deut.  xxxii.  35;  Psa.  Iviii.  4;  Isa.  li.  17;  Jer.  xxv.  15;  li.  39;  Hos.  vii.  5.] 
Grotius  renders  khamath  '  hot  wine ' ;  Parkhurst,  '  hot  inflammatory  liquor ' ;  Arch- 
bishop Newcome,  'gall,  poison.' 

AND  MAKETH  HIM  DRUNKEN  ALSO]  Hebrew,  vt-aph  shahkar,  'and  even 
making  him  drunk.'  It  is  a  beginning  of  badness  to  give  bad  drink  for  sensual 
purposes — bad  to  give  at  all  the  brain-disturbing  khamah,  the  emblem  of  God's 
anger — and  the  consummation  of  wickedness  is  reached  when  dead-drunkenness 
ensues.*  The  Lxx.  renders  the  whole  verse,  O  ho  potizon  ton  pleesion  autou, 
anatropee  tholera  kai methuskon,  hopos  epiblepee  epi  ta  apeelaia  auton,  '  woe  (to  him) 
who  gives  his  neighbor  to  drink  from  the  turbid  subversion  [or,  thick  dregs],  and 
makes  him  drunk,  so  that  he  may  look  upon  their  secret  parts. '  The  Barberine  codex 
has  cholou  sou,  '  of  thy  fury ' ;  Symmachus,  ton  thumon  heautou,  'his  own  rage ' ; 
the  V.,  vce  quipotum  datamico  suo  mittens f el suum  et  inebrians  et  aspiciat  nuditatem 
ejus,  'woe  (is)  to  him  who  gives  drink  to  his  own  friend,  presenting  his  own  gall, 
inebriating  (him),  that  he  may  gaze  upon  his  nakedness  ' ;  the  Syriac,  '  Woe  to  him 
who  gives  his  companion  to  drink  the  dregs  of  fiery  (wine),  and  inebriates  him, 
that  he  may  gaze  on  their  nakedness.'  The  T.  has,  'Woe  to  him  who  gives  his 
companion  to  drink,  and  covers  him  with  heat,  that  he  may  drink  and  be 
intoxicated  and  expose  his  shame.'  Dr  Henderson's  version  is  as  follows : — 

"  Woe  to  him  that  giveth  drink  to  his  neighbor,  \ 
Pouring  out  thy  wrath,  and  making  him  drunk  ; 
In  order  to  look  upon  their  nakedness." 

Dr  Benisch  has,  "Woe  unto  him  that  giveth  his  fellow  drink,  pouring  forth  thy 
fury  to  make  also  drunk,  that  thou  mayest  look  on  their  nakedness." 

An  able  version  of  Habakkuk's  prophesy  appeared  in  the  Christian  Spectator  of 
1865  (p.  94),  from  which  we  give  this  passage  : — 

(15)  "  Woe  to  him  giving  his  neighbor  drink, 

Pouring  out  his  poison,  and  even  making  drunk, 
In  order  to  gaze  upon  his  nakedness. 

(16)  "  Thou  shalt  be  satiated  with  shame  rather  than  glory ; 

Drink  thou  also,  and  be  soon  uncircumcised  ;  t 

There  shall  be  passed  to  thee  the  cup  of  Jehovah's  right  hand,  t 

And  infamy  shall  be  on  thy  glory." 

*  That  is  an  extraordinary  kind  of  argument  which  infers,  from  the  mention  or  prohibition  of  an 
extreme  sin,  the  rightfulness  of  the  intervening  and  causative  steps.  Here,  however,  all  the  stages 
and  agencies  are  denounced  and  condemned — the  poisoned  potion,  the  giving  of  it,  and  the  final 

t  The  Lxx.,  V.,  Syriac,  and  Arabic,  followed  by  Rabbi  Kimchi  and  others,  read  this  clause  as  if 
by  a  slight  transposition  of  the  Hebrew, — the  verb  haahral,  '  be  thou  uncircumcised,'  should  be 
converted  into  harahal,  '  reel  or  stagger/  in  keeping  with  the  phrases  employed  in  Isa.  li.  17,  and 
Zech.  xii.  2.  (Vide  Notes.) 

$  This  cup  is  also  khamath, — though  the  word  is  not  here  repeated— the  hay-yayin  hay-kkemah 
which  Professor  Nordheimer,  in  his  Critical  Grammar,  rightly  translates,  'the  maddening  wine.' 


HABAKKUK,    III.    I/.  241 

CHAPTER  II.    VERSE  16. 

Thou  art  filled  with  shame  for  glory :  drink  thou  also,  and  let  thy 
foreskin  be  uncovered :  the  cup  of  the  LORD'S  right  hand  shall  be 
turned  unto  thee,  and  shameful  spewing  shall  be  on  thy  glory. 


The  cup  of  riot  shall  be  followed  by  the  cup  of  retribution.  Sensuality  entails 
shame ;  and  those  who  assist  in  the  degradation  of  others  are  adopting  the  most 
effectual  means  of  their  own  ignominious  exposure.  The  woe  pronounced  in 
ver.  15  is  thought  by  some,  not  to  attach  to  those  who  hold  out  the  cup  of 
inflaming  drink  for  gain,  yet  not  purposely  to  make  others  drunken ;  but  that  a 
portion  of  their  condemnation  is  associated  with  every  part  of  the  procedure,  no 
intelligent  Christian  can  doubt.  It  is  no  excuse  for  the  fool  who  casts  lighted  brands 
about,  to  cry,  'I  am  in  sport';  and  to  deal  out  (whether  by  the  barrel  or  the 
bottle)  inflaming  and  polluting  draughts,  for  the  sake  of  'filthy  lucre,'  does  not 
render  the  act  innocuous,  nor  the  agent  blameless.  Even  when  the  motives  are  not 
mercenary,  and  the  intentions  even  kind,  there  must  be  a  heavy  responsibility  for 
the  sanction  given  to  the  circulation  of  dangerous  drinks,  and  the  persuasions  used 
in  pressing  their  use  on  others. 


CHAPTER  III.    VERSE  17. 

Although  the  fig  tree  shall  not  blossom,  neither  shall  fruit  be  in  the 
vines ;  the  labor  of  the  olive  shall  fail,  and  the  fields  shall  yield  no 
meat ;  the  flock  shall  be  cut  off  from  the  fold,  and  there  shall  be  no 
herd  in  the  stalls. 


NEITHER  SHALL  FRUIT  BE  IN  THE  VINES]  Hebrew,  v2-ain  yevul  bag-gphah- 
nim,  'and  no  produce  in  the  vines.' 

31 


THE   BOOK   OF 

THE   PROPHET   ZEPHANIAH 


[THE  DATE  OF  THIS  PROPHESY  IS  REFERRED  TO  630  B.C.] 


CHAPTER  I.    VERSE  12. 

And  it  shall  come  to  pass  at  that  time  that  I  will  search  Jerusalem 
with  candles,  and  punish  the  men  that  are  settled  on  their  lees :  that 
say  in  their  heart,  The  LORD  will  not  do  good,  neither  will  he  do  evil. 


SETTLED  ON  THEIR  LEES]  Hebrew,  haq-qophim  al  shimraihem,  'drawn  up 
(coagulated)  upon  their  lees.'  Lxx.,  'and  I  will  bring  judgment  upon  the  men 
who  despise  their  defences  '  (phalagmata).  Liddell  and  Scott  give  to  phalagmata 
here  the  sense  of  'commandments.'  The  V.,  et  insitabo  super  viros  defixos  in 
f/zcibus  suis,  'and  I  will  look  down  the  men  settled  upon  their  own  lees.' 


CHAPTER  I.    VERSE  13. 

Therefore  their  goods  shall  become  a  booty,  and  their  houses  a 
desolation :  they  shall  also  build  houses,  but  not  inhabit  them ;  and 
they  shall  plant  vineyards,  but  not  drink  the  wine  thereof. 


AND  THEY  SHALL  PLANT  VINEYARDS,  BUT  NOT  DRINK  THE  WINE  THEREOF] 
Hebrew,  vti-nahtu  kerahmim  v$-lo  yishtu  eth  yaynahm,  '  and  they  have  planted 
vineyards,  and  shall  not  drink  their  wine.'  Lxx.,  for  'wine,'  has  oinon ;  V., 
vinum. 


THE  BOOK  OF 

THE    PROPHET   HAGGAI. 


[THIS  PROPHET  PROPHESIED  IN  OR  NEAR  THE  YEAR  $2O  B.C.] 


CHAPTER  I.    VERSE  6. 

Ye  have  sown  much,  and  bring  in  little ;  ye  eat,  but  ye  have  not 
enough;  ye  drink,  but  ye  are  not  filled  with  drink;  ye  clothe  you, 
but  there  is  none  warm ;  and  he  that  earneth  wages  earneth  wages  to 
put  it  into  a  bag  with  holes. 

YE  DRINK,  BUT  YE  ARE  NOT  FILLED  WITH  DRINK]  Hebrew,  shahthu  v$~ain 
lishahkrah,  « ye  have  drunk,  but  not  to-be-full '  =  fulness.  So  Henderson.  The 
previous  clause  reads,  '  ye  eat,  but  not  to-be-satisfied '  (esahvah  =  to  fulness  of 
food).  This  comparison,  and  the  obvious  reference  of  the  prophet  to  a  state  that 
was  to  be  deplored,  show  that  shahkar  is  here  used  in  its  primary  and  innocent 
sense  of  '  to  be  filled.'  The  same  sense  must,  therefore,  be  attached  to  the  Lxx., 
eis  mctheen,  i  to  repletion ' ;  and  to  the  V.,  non  estis  inebriati,  'ye  are  not  filled.' 


The  concluding  clause,  "and  he  that  earneth  wages  earneth  wages  to  put  it 
into  a  bag  with  holes  "  (or  pierced),  has  been  fitly  applied  in  illustration  of  the 
folly  which  expends  on  intoxicating  liquors  ninety  millions  of  pounds  in  the 
United  Kingdom,  upwards  of  one-third  of  which  comes  out  of  the  pockets  of 
the  working  classes.  Wages  so  wasted  may  well  be  said  to  be  put  into  bags  with 
holes, — with  the  melancholy  difference,  that  not  only  does  the  money  run  out,  but 
miseries  innumerable  spring  up  from  the  misappropriation.  The  money  loss, 
enormous  as  it  is,  is  but  the  first  loss,  and  the  precursor  of  other  losses — in  regard 
to  personal  and  domestic  comfort,  mental  improvement,  and  religious  growth, — 
that  keep  the  nation  out  of  its  noblest  rights  and  loftiest  enjoyments,  by  wasting 
its  splendid  opportunities  of  progress. 


CHAPTER  I.    VERSE  u. 


And  I  called  for  a  drought  upon  the  land,  and  upon  the  mountains, 
and  upon  the  corn,  and  upon  the  new  wine,  and  upon  the  oil,  and 
upon  that  which  the  ground  bringeth  forth,  and  upon  men,  and  upon 
cattle,  and  upon  all  the  labor  of  the  hands. 


244  HAGGAI,   II.    12,    1 6,    19. 

AND  UPON  THE  CORN,  AND  UPON  THE  NEW  WINE,  AND  UPON  THE  OIL]  Hebrew, 
v%-al  had-dahgan,  ve-al  hat-tirosh,  v%-al  hay-yitzhar,  'and  upon  the  corn,  and 
upon  the  vine-fruit,  and  upon  the  olive-and-orchard-fruit ' ;  Lxx.,  siton,  oinon, 
elaion  /  V.,  triticum,  vinum,  oleum. 


The  entire  structure  of  the  verse  shows  that  the  prophet  has  in  his  mind,  not  an 
artificial  preparation,  but  the  growing  produce  of  the  soil. 


CHAPTER  II.    VERSE  12. 


If  one  bear  holy  flesh  in  the  skirt  of  his  garment,  and  with  his  skirt 
do  touch  bread,  or  pottage,  or  wine,  or  oil,  or  any  meat,  shall  it  be 
holy  ?  And  the  priests  answered  and  said,  No. 


Three  out  of  the  four  articles  named  here — lekhem  (bread),  yayin  (wine),  and 
shemen  (oil) — are  preparations  from  the  substances  named  in  chap.  i.  ii;  while 
*  anything  made  ready  for  eating '  =  any  meat,  answers  to  '  upon  that  which  the 
ground  bringeth  forth,'  over  and  above  the  class  of  productions  separately  named. 
The  word  for  'pottage,'  nakzid,  signifies  anything  boiled  or  cooked,  probably 
including  roots  and  herbs  of  any  kind.  Lxx.,  oinon  ;  V.,  vinum. 


CHAPTER  II.    VERSE  16. 


Since  those  days  were,  when  one  came  to  an  heap  of  twenty 
measures,  there  were  but  ten :  when  one  came  to  the  pressfat  for  to 
draw  out  fifty  vessels  out  of  the  press,  there  were  but  twenty. 


THE  PRESSFAT]  Hebrew,  hay-yeqlv,  'the  wine-press';  Lxx.,  to  hupohenion, 
'the  wine-vat';  V.,  torcular,  'press.'  Henderson  notes,  "The  word  purah, 
which  is  used  for  the  wine-press  itself  (Isa.  Ixiii.  3),  is  here  employed  to  denote  a 
liquid  measure  in  which  the  wine  was  drawn  out."  But  another  reading  is  open 
to  us.  [See  Prel.  Dis.  p.  xxvi.]  The  'heap'  maybe  referred  to  the  corn,  and 
the  '  fifty '  to  the  expected  clusters  in  the  grape- vat,  when  there  were  but  '  twenty ' 
in  the  whole  building  {purah,  or  'fruit-house  '). 


The  disappointment  of  the  proprietor  is  graphically  depicted.  Expecting  to 
realize  twenty  measures  of  wheat  from  the  threshed  corn,  and  the  yield  was  but 
ten ;  looking  for  fifty  measures  of  wine  or  clusters  of  grapes  in  the  press,  and 
twenty  only  could  be  found ! 


CHAPTER  II.    VERSE  19. 

Is  the  seed  yet  in  the  barn  ?  yea,  as  yet  the  vine,  and  the  fig  tree, 
and  the  pomegranate,  and  the  olive  tree,  hath  not  brought  forth :  from 
this  day  will  I  bless  you. 

THE  VINE]  Hebrew,  hag-geph%n,  'the  vine.' 


THE  BOOK  OF 

THE    PROPHET   ZECHARIAH. 


[ZECKARIAH  is  BELIEVED  TO  HAVE  PROPHESIED  520 — 518  B.  c.] 


CHAPTER  III.    VERSE  10. 


In  that  day,  saith  the  LORD  of  hosts,  shall  ye  call  every  man  his 
neighbor  under  the  vine  and  under  the  fig  tree. 


THE  VINE]  Hebrew,  gephen,  'a  vine.' 


CHAPTER  VIII.     VERSE  12. 

For  the  seed  shall  be  prosperous ;  the  vine  shall  give  her  fruit,  and 
the  ground  shall  give  her  increase,  and  the  heavens  shall  give  their 
dew ;  and  I  will  cause  the  remnant  of  this  people  to  possess  all  these 
things. 


THE  VINE  SHALL  GIVE  HER  FRUIT]  Hebrew,  hag-glphln  titan  piryah,  'the 
vine  shall  give  her  fruit.'     So  Lxx.  and  V. 


CHAPTER  IX.    VERSE  15. 

The  LORD  of  hosts  shall  defend  them ;  and  they  shall  devour,  and 
subdue  with  sling  stones ;  and  they  shall  drink,  and  make  a  noise  as 
through  wine ;  and  they  shall  be  filled  like  bowls,  and  as  the  corners 
of  the  altar. 


AND  THEY  SHALL  DRINK,  AND  MAKE  A  NOISE  AS  THROUGH  WINE]  Hebrew, 
vl-shahthii  hahmu  kt-mo  yahyin,  'and  they  drink,  (and)  make-a-noise  (  =  rage)  as 
wine  (does).'  Hahmah  is  rendered  'raging'  in  A.  V.  of  Prov.  xx.  I,  where  it 
is  applied  to  shakar,  'strong-drink.' 

AND   THEY    SHALL    BE    FILLED    LIKE    BOWLS,    AND    AS    THE    CORNERS    OF   THE 

ALTAR]  Lxx.,  Codex  B,  renders,  'and  they  shall  swallow  them  as  wine,  and 
fill  the  bowls  as  the  altar';  but  Codex  A  reads,  'and  they  shall  swallow  tlieir 
blood  as  wine,  and  fill  the  altar  as  bowls.'  The  V.,  'and  drinking  they  shall  be 
inebriated  as  by  wine,  and  they  shall  be  filled  as  vials  and  as  the  horns  of  the 


246  ZECHARIAH,    IX.    I/. 

altar.'  The  Syriac,  'and  they  shall  drink  confusion  as  wine,  and  they  shall  be 
fired  as  mixed  (wine),  and  as  the  horns  of  the  altar.'  The  T.  of  Jonathan  reads, 
'and  they  shall  be  satiated  by  them,  like  those  who  drink  wine,  and  their  soul 
shall  be  filled  with  delicacies  as  a  vial  when  it  is  filled  with  oil.' 


CHAPTER  IX.    VERSE  17. 

For  how  great  is  his  goodness,  and  how  great  is  his  beauty !  corn 
shall,  make  the  young  men  cheerful,  and  new  wine  the  maids. 


CORN  SHALL  MAKE  THE  YOUNG  MEN  CHEERFUL,  AND  NEW  WINE  THE  MAIDS] 
Hebrew,  dahgan  bakhurim  v^-tirosh  yenovav  bethuloth,  'corn  shall  make  the 
youths  to  grow  (to  thrive),  and  vine-fruit  the  maidens.'  Lxx.,  'for  if  he  has 
anything  good,  and  if  he  has  anything  fair,  to  the  young  men  (is)  corn,  and  fragrant 
wine  (oinos  euodiazon)  to  the  virgins.'  The  V.,  'for  what  is  his  goodness,  and 
what  is  his  beauty,  unless  the  corn  of  the  elect  ones  (frumentum  electoruni),  and 
growing- wine  (to)  the  virgins  ?  ' — vinum  germinans  virgines.  The  Syriac,  '  how 
good  and  how  useful  is  corn  to  the  young  men !  and  wine  renders  the  virgins 
joyful.'  The  Arabic,  'for  if  anything  is  from  him,  and  if  any  beauty  is  from  him, 
(appropriate)  corn  to  the  young  men,  and  wine  brings  a  sweet  odor  to  the  virgins.' 
The  Targum  spiritualizes  the  text. 


In  referring  to  the  nutritious  qualities  of  corn  and  vine-fruit,  the  prophet  assigns 
the  'corn '  to  the  youth  of  one  sex,  and  the  '  vine-fruit '  to  the  youth  of  the  other 
sex, — not  because  their  food  was  respectively  confined  to  corn  or  grapes,  but  be- 
cause, in  making  a  difference,  the  bloom  and  lusciousness  of  the  vine-clusters  better 
harmonized  with  the  beauty  and  sweetness  of  the  Jewish  virgin  than  with  the  mas- 
culine attributes  of  the  rougher  sex.  Archbishop  Newcome  renders,  '  the  harvest 
gladdeneth  the  young  men,  and  the  vintage  the  maidens  ' ;  but  in  a  note  he  takes 
yenovav  in  the  sense  of  abounding,  and  proposes  to  read,  '  the  corn  aboundeth  for 
the  young  men  [to  gather  it],  and  the  choice  wine  for  the  maidens  [to  prepare  it].' 
Dr  Henderson's  note  is  a  remarkable  instance  of  the  dangerous  conclusions  to 
which  false  premises  will  conduct  good  and  learned  men.  It  is  as  follows  : — "  The 
drinking  of  must  by  young  females  is  peculiar  to  this  passage ;  but  its  being  here 
expressly  sanctioned  by  Divine  authority  provides  an  unanswerable  argument 
against  those  who  would  interdict  all  use  of  the  fruit  of  the  vine.  Tirosh,  new 
wine  or  must,  so  called  from yahrash,  'to  take  possession  of,'  because,  when  taken 
to  excess,  it  gains  the  mastery  over  the  person  who  indulges  in  it."  But  (i)  "  those 
who  would  interdict  all  use  of  the  fruit  of  the  vine  "  are  nowhere  to  be  found ;  they 
are  phantoms  of  the  imagination ;  (2)  the  derivation  of  tirosh  from  yahrash  does 
not  in  the  least  involve  the  idea  of  any  intoxicating  quality  in  tirosh  [see  Prel.  Dis.  ] ; 
(3)  the  good  Doctor  is  evidently  not  quite  at  ease  with  the  free  use  of  an  intoxicating 
drink  by  'young  females'  being  'expressly  sanctioned  by  Divine  authority,'  since 
in  all  ages,  and  even  in  British  society  where  alcoholic  liquor  is  used,  its  employ- 
ment to  make  young  females  '  thrive '  would  not  be  ventured  upon.  Did  Dr  H. 
recommend  a  free  use  of  wine  to  his  daughters  or  other  young  Christian  females  ? 
The  apposition  of  '  corn  '  with  '  tirosh '  might  have  suggested  to  him  a  revision 
of  his  exegesis,  especially  when,  in  Micah  vi.  15,  he  had  been  compelled  to 
translate  tirosh,  not  by  'new  intoxicating  wine,'  but  by  'the  grape  of  the  new  wine.' 


ZECHARIAH,    XIV.    IO.  247 

CHAPTER  X.    VERSE  7. 

And  they  of  Ephraim  shall  be  like  a  mighty  man,  and  their  heart 
shall  rejoice  as  through  wine :  yea,  their  children  shall  see  iV,  and  be 
glad;  their  heart  shall  rejoice  in  the  LORD. 


AND  THEIR  HEART  SHALL  REJOICE  AS  THROUGH  WINE]  Hebrew,  vl-sahmakh 
libahm  k$-mo  yahyin,  'and  their  heart  shall  be  glad  like  (those  who  drink)  wine.' 
The  word  'through'  is  not  justified  by  the  Hebrew,  kemo  expressing  not  causation 
but  comparison.  The  rejoicing  may,  of  course,  refer  either  to  the  gladness  and 
cheerfulness  arising  from  an  abundance  of  innocent  wine,  or  to  the  effect  of  the 
inebriating  cup.  In  any  case,  there  is  no  more  a  sanction  of  the  agent  wine, 
or  the  act  of  drinking  it,  than  a  sanction  of  war  is  involved  when  the  Spirit  of 
Truth  is  likened  to  a  two-edged  sword.  Lxx.,  'and  they  shall  be  as  the  warriors 
of  Ephraim,  and  their  hearts  shall  rejoice  as  with  wine ' ;  '  and  Ephraim  shall 
be  as  a  mighty  (one),  and  their  heart  shall  be  delighted  as  with  wine.' 


CHAPTER  XII.    VERSE  2. 

Behold,  I  will  make  Jerusalem  a  cup  of  trembling  unto  all  the 
people  round  about,  when  they  shall  be  in  the  siege  both  against  Judah 
and  against  Jerusalem. 

A  CUP  OF  TREMBLING]  Hebrew,  saph  rdal,  'a  bowl  of  reeling*  -rthat  makes 
to  reel  or  stagger.  A.  V.  gives  in  the  margin,  'or,  slumber,  or  poison.'  Lxx., 
frothura  saleuomena,  '  trembling  door-posts ';  V.,  superliminarc  crapula,  'an 
upper  lintel  (of  a  door)  of  intoxication.'  T.,  'a  bowl  filled  with  strong  drink* 
(marvai),  or  'drunkenness.' 


CHAPTER  XIV.    VERSE  10. 

All  the  land  shall  be  turned  as  a  plain  from  Geba  to  Rimmon  south 
of  Jerusalem :  and  it  shall  be  lifted  up,  and  inhabited  in  her  place, 
from  Benjamin's  gate  unto  the  place  of  the  first  gate,  unto  the  corner 
gate,  and  from  the  tower  of  Hananeel  unto  the  king's  winepresses. 


UNTO  THE  KING'S  WINEPRESSES]    Hebrew,  ad  yiqvai  ham-mlfck,    '  to  the 
wine-presses  of  the  king.' 


THE  BOOK  OF 

THE    PROPHET   MALACHI. 


[MALACHI  FLOURISHED  ABOUT  THE  YEAR  400  B.  c.] 


CHAPTER  III.    VERSE  n. 

And  I  will  rebuke  the  devourer  for  your  sakes,  and  he  shall  not 
destroy  the  fruits  of  your  ground:  neither  shall  your  vine  cast  her 
fruit  before  the  time  in  the  field,  saith  the  LORD  of  hosts. 


NEITHER  SHALL  YOUR  VINE,  ETC.]  Hebrew,  vt-lo  tlshakkal  lahkeni  hag-gephtn 
bas-sahdeh,  'and  the  vine  in  the  field  shall  not  be  abortive  (  =  sterile)  to  you.' 
Lxx.,  '  and  the  vine  which  is  in  the  field  shall  surely  not  be  weakly  (or  sick)  '— - 
ou  met  astheneesee.  V.,  'nor  shall  the  vine  (or  vineyard  =  vinea)  in  the  field  be 
sterile  (sterilis).' 


The gephen  sahdeh,  'vine  of  the  field,'  was  a  species  of  vine  suffered  to  run  un- 
trained in  the  open  country  (see  Note  on  2  Kings  iv.  29) ;  hence  the  promise  that 
even  the  wild  vine  should  cease  to  be  barren,  and  should  bear  fruit  worthy  of  the 
name,  was  a  striking  assurance  of  the  Divine  blessing  upon  the  land  of  Judea. 


ADDITIONAL    NOTES. 


GENESIS  XL.  VERSES  9 — 13,  21. 

Philo,  in  his  Treatise  on  Joseph,  gives  an  account  of  the  imprisonment  of  the 
young  Hebrew  and  the  dreams  of  the  chief  butler  and  baker.  Of  the  former  he 
states: — "Then  first  the  chief-wine-pourer  (arc hioinoc hods}  declares,  It  seemed,  to 
me  that  a  great  vine  of  three  roots  brought  forth  one  very  vigorous  and  fruitful 
stock,  bearing  clusters  as  if  in  the  height  of  summer;  and  as  the  grapes  had  a 
high,  ripe  color,  I  gathered  the  clusters  and  gently  squeezed  them  into  the  royal 
cup,  and  when  it  contained  sufficient  of  the  pure  wine  (akratou\  I  presented  it  to 
the  king."  Joseph  predicts  his  restoration  to  his  office  at  court,  and  adds,  "  In 
order  to  the  confirmation  of  thy  dignity,  thou  shalt  pour  out  wine  (oinochoccsris), 
and  present  the  cup  to  thy  sovereign." 


EXODUS  XII.    VERSES  17— 20. 

In  his  treatise  concerning  the  Sacred  Festivals,  Philo  observes  that  some  inter- 
preters of  Holy  Scripture  accounted  for  the  prohibition  of  leaven  at  the  passover 
from  the  fact  that  '  unfermented  food  is  a  gift  of  nature,  while  that  which  is  fer- 
mented is  a  work  of  art '  (holt  hee  azuma  trophte  doreema  phuseos,  de  tumomenon 
technees  ergon) ;  and,  further,  that  as  the  primitive  inhabitants  of  the  world  must 
have  used  the  productions  of  the  earth  in  their  natural  state,  so  it  was  suitable  for 
the  Creator  to  kindle  afresh  every  year  the  primitive  spirit  by  a  course  of  plain  and 
simple  dietary. 


EXODUS  XXXII.    VERSE  6. 

And  they  rose  up  early  on  the  morrow,  and  offered  burnt  offerings, 
and  brought  peace  offerings ;  and  the  people  sat  down  to  eat  and  to 
drink,  and  rose  up  to  play. 


To  this  circumstance  St  Paul  refers,  I  Cor.  x.  ^.  Whether  the  words  'sat 
down  to  eat  and  to  drink'  imply  gluttony  and  drunkenness  cannot  be  absolutely 
determined.  Though  the  people  were  not  furnished  by  God  with  strong  drink, 
occasional  supplies  might  have  been  procured,  with  the  certain  effect  of  stimulating 
every  tendency  to  impurity  and  idolatrous  rites. 


25O  ADDITIONAL   NOTES. 

NUMBERS  XXV.    VERSES  i,  2. 

i  And  Israel  abode  in  Shittim,  and  the  people  began  to  commit 
whoredom  with  the  daughters  of  Moab.  •  2  And  they  called  the 
people  unto  the  sacrifices  of  their  gods :  and  the  people  did  eat,  and 
bowed  down  to  their  gods. 


This  shameful  tergiversation  is  made  a  subject  of  apostolic  warning,  I  Cor.  x.  8. 
Prevented  from  cursing  the  people  of  Israel,  Balaam  basely  gave  such  advice  to 
Balak,  the  king  of  Moab,  as  led  to  the  temptation  before  which  the  children  of 
Israel  fell.  So  far  did  the  corruption  extend,  that  the  Israelites  ate  of  the  Moabitish 
sacrifices,  and  did  reverence  to  the  idols.  As  these  sacrificial  feasts  were  always 
occasions  of  revelry  and  intemperance,  it  may  be  presumed  that  the  one  described 
in  the  text  was  no  exception  to  the  rule. 


DEUTERONOMY  XXXIII.    VERSE  28. 

The  expression  shahmahiv,  'THY  heavens,'  seems  to  indicate  that  the  am  Yaakov, 
'the  eye  (or  fountain)  of  Jacob,'  is  nothing  less  than  a  poetical  and  intensive 
form  of  speech  personifying  Jehovah,  who  describes  Himself  in  ver.  26  as  '  the 
God  of  Jeshurun.'  The  promise  that  God's  eye,  the  sign  of  complacency  and 
blessing,  should  be  upon  the  land,  would  exactly  agree  with  the  words  of  Deut. 
xi.  12,  "A  land  which  the  Lord  thy  God  careth  for:  the  eyes  of  the  Lord  thy 
God  are  always  upon  it."  In  Psa.  xxiv.  6  the  appellative  'Jacob'  is  distinctly 
ascribed  to  Jehovah  in  a  similar  outburst  of  ecstatic  devotion,  God  being  identified 
with  Jacob  the  patriarch,  as  the  Father  of  the  chosen  race. 


ESTHER  I.    VERSE  8. 

Concerning  the  change  of  manners  and  morals  among  the  ancient  Persians  as  to 
the  use  of  strong  drink,  Professor  Rawlinson,  in  his  'Ancient  Monarchies,' 
vol.  iv.,  offers  the  following  remarks: — "In  respect  of  eating  and  drinking,  the 
Persians,  even  of  the  better  sort,  were  in  the  earlier  times  noted  for  their  temper- 
ance and  sobriety.  Their  ordinary  food  was  wheaten  bread,  barley  cakes,  and 
meat  simply  roasted  or  boiled,  which  they  seasoned  with  salt  and  with  bruised  cress- 
seed,  a  substitute  for  mustard.  The  sole  drink  in  which  they  indulged  was  water. 
Moreover,  it  was  their  habit  to  take  one  meal  only  each  day.  The  poorer  kind  of 
people  were  contented  with  even  a  simpler  diet,  supporting  themselves,  to  a  great 
extent,  on  the  natural  products  of  the  soil,  as  dates,  figs,  wild  pears,  acorns,  and 
the  fruit  of  the  terebinth  tree.  But  these  abstemious  habits  were  soon  laid  aside, 
and  replaced  by  luxury  and  self-indulgence,  when  the  success  of  their  arms  had 
put  it  in  their  power  to  have  the  full  and  free  gratification  of  all  their  desires  and 
propensities.  Then,  although  the  custom  of  having  but  one  meal  in  the  clay  was 
kept  up,  the  character  of  the  custom  was  entirely  altered  by  beginning  the  meal 
early  and  making  it  last  till  night.  Not  many  sorts  of  meat  were  placed  on  the 
board,  unless  the  occasion  was  a  grand  one ;  but  course  after  course  of  the  lighter 
kinds  of  food  flowed  on  in  an  almost  endless  succession,  intervals  of  some  length 
being  allowed  between  the  courses  to  enable  the  guests  to  recover  their  appetites. 


ADDITIONAL   NOTES.  251 

Instead  of  water,  wine  became  the  usual  beverage ;  each  man  prided  himself  on  the 
quantity  he  could  drink;  and  the  natural  result  followed,  that  most  banquets  ter- 
minated in  general  intoxication.  Drunkenness  even  came  to  be  a  sort  of  institution. 
Once  a  year,  at  the  feast  of  Mithras,  the  king  of  Persia,  according  to  Duris,  was 
bound  to  be  drunk.  A  general  practice  arose  of  deliberating  on  all  important 
affairs  under  the  influence  of  wine,  so  that  in  every  household,  when  a  family  crisis 
impended,  intoxication  was  a  duty." 


PROVERBS  XXXI.    VERSES  4,  5. 

Plato,  in  his  *  Laws/  b.  ii.  674,  puts  into  the  mouth  of  the  Athenian  guest 
certain  concluding  remarks  which  the  others  pronounce  to  be  very  good. 

"  In  preference  (he  says)  to  the  custom  of  the  Cretans  and  Lacedaemonians  I 
would  favor  the  Carthaginian  law  ;  viz.,  that  no  one  when  in  camp  is  to  taste  of  that 
drink  (wine),  but  is  to  exist  upon  water  during  all  that  period;  and  that  in  the 
city,  neither  a  male  nor  female  slave  should  ever  taste  it ;  and  that  not  magistrates 
during  their  year  of  office,  nor  pilots  (of  the  State  ?  kuberncetas),  nor  judges 
engaged  in  business,  should  taste  it  at  all;  nor  any  one  who  goes  to  any  council  to 
deliberate  upon  any  matter  of  moment ;  neither  anyone  in  the  daytime  at  all,  unless 
on  account  of  bodily  exercise  or  disease  (somaskias  ee  noson) ;  nor  at  night,  when 
either  man  or  woman  is  intent  upon  begetting  offspring.  Many  other  cases  a  person 
might  mention  in  which  wine  ought  not  to  be  drunk  by  those  who  possess  under- 
Standing  and  a  correct  rule  of  action  (nomon  orthon}" 


CANTICLES  VIII.    VERSE  2. 

The  Targum  on  this  passage  is  periphrastic  and  allegorical,  but  contains  the  fol- 
lowing expressive  sentence : — "We  shall  drink  old  wine  (khamar  attiq)  which  has 
been  stored  up  in  its  own  grapes  since  the  commencement  of  the  creation,  and  from 
pomegranates  which  have  been  made  ready  for  the  righteous  in  the  Eden  of 
delight." 


CANON  OF  CRITICISM. 

"  The  usage  of  the  time  and  place  of  the  writer  determines  the  meaning.  If  a  word  or  phrase 
had  several  meanings,  the  context  determines  which  it  bears  in  '  a  given '  passage.  The  more 
common  meaning  of  the  toriter's  day  is  to  be  preferred,  provided  it  suits  the  passage,— not  that 
more  common  to  our  day." 

Professor  MURPHY,  D.  D.,  Self  as  tt  Commentary. 


CONNECTION   OF   THE   OLD    AND 
NEW  TESTAMENTS. 


No  thoughtful  person  can  peruse  the  Sacred  History  (constituting  the  Jewish 
Bible)  on  which  we  have  been  commenting  in  relation  to  a  great  practical  duty  lying 
at  the  foundation  of  the  spiritual  life  of  the  Individual,  and  of  the  religious  progress 
of  the  Jewish  people,  without  perceiving  that  it  is  a  history  of  development.  The 
simple  religion  of  the  Patriarchs  prepares  for  the  more  complicated  legislation 
of  Moses,  and  for  the  adumbrations  and  symbolism  of  the  Levitical  system — 
shadowing  forth  the  '  better  things  to  come.'  In  process  of  ages,  however,  human 
corruption  and  tradition  are  seen  obscuring  and  perverting  the  spirit  of  the  whole 
dispensation,  and  the  people  are  in  danger  of  the  eclipse  of  formalism  and  super- 
stition. To  recall  them  to  the  true  meaning  of  Ordinances  and  Sacrifices,  and  to 
re-infuse  a  spirit  of  reality  into  their  life,  various  bold  and  outspoken  Prophets  and 
Exemplars  are  consecrated  and  sent  forth  : — 

"  I  raised  up  your  sons  for  Prophtts, 
And  of  your  young  men  for  Nazarites  ; 
Is  it  not  even  thus?  saith  the  Lord." 

While  the  one  was  commissioned  to  announce  neglected  Truth,  the  other 
exhibited  the  willinghood  of  a  piety  founded  upon  a  regard  for  the  Divine  Will, 
evincing  the  superior  value  of  the  spontaneous  sacrifice  of  our  appetites  upon  the 
living  altar  of  Duty.  The  last  of  the  prophets  had  spoken,  and  the  roll  of  prophesy 
had  become  sealed  till  '  the  fulness  of  time '  should  arrive  for  the  advent  of  its 
living  Illustrator.  Meanwhile  the  example  of  the  Nazarites  had  called  up 
imitators,  and,  while  the  class  bearing  that  peculiar  name  may  have  diminished,  the 
chief  practice  and  principle  by  which  they  were  distinguished,  assumed  a  solidarity, 
and  exerted  a  power,  of  a  very  remarkable  kind.  The  association  of  the  Jews  with 
the  Persian  Magi,  the  influx  of  Greek  philosophy  along  with  the  Grecian  conquests 
specially  the  semi -moral  and  religious  philosophies  of  Epicurus  and  Pythagoras, 
id  later  still,  intimate  relations  with  the  Egyptian  Wisdom, — all  brought  the 
pious  and  reflecting  Jews  into  constant  contact  with  some  form  of  abstinence  from 
intoxicating  liquors — a  doctrine  closely  interwoven  with  the  religion  and  morals  of 
antiquity.  Such  is  the  nature  of  the  human  mind,  that  many  persons  will  readily 
embrace  an  opinion  or  a  practice  of  foreign  growth,  sanctioned  by  strange  author- 
ities  or  fashions,  which  they  would  persistently  reject  when  recommended  by  the 
faithful  servants  of  God  and  truth  at  home.  Thus,  while  the  Jews  perversely 
'gave  their  Nazarites  wine  to  drink,'  subsequently  the  very  same  class  of  people 
might  look  with  favor  upon  the  abstinence  which  came  to  them  from  the  teachers 
of  India  and  Persia  on  the  one  hand,  or  from  those  of  Egypt  and  Greece  on  the 
other.  The  Apocrypha  and  Secular  History  make  certain  the  fa ct  of  the  prevalence 
of  such  opinions  and  practices  amongst  the  pre-Christian  Jews,  and  the  early  Chri*- 
tians — so  much  so,  that  unless  we  proceed  to  read  the  New  Testament  in  the  light 
of  this  fact,  many  of  its  allusions  and  even  its  words  will  fail  to  yield  up  the  truth 
to  us,  which  was  patent  to  the  minds  of  those  to  whom  the  original  was  addressed. 


254        CONNECTION   OF   OLD   AND   NEW  TESTAMENTS. 

Imagine,  for  example,  that  portions  of  our  religious  and  temperance  literature  were 
to  be  perused  by  a  people  or  a  generation  to  whom  our  inner  doctrine  was  unknown 
— how  great  and  manifold  would  be  the  misunderstandings !  Mr.  Jowett,  M.  A., 
the  Professor  of  Greek  at  Oxford,  may  be  cited  as  an  impartial  authority  on  this 
head : — "  Such  examples  (as  Daniel  and  Tobit)  show  what  the  Jews  had  learned 
to  practice  or  admire  in  the  centuries  immediately  preceding  the  Christian  era. 
So  John  the  Baptist  'fed  on  locusts  and  wild  honey.'  A  later  age  delighted  to 
attribute  a  similar  abstinence  to  James,  the  brother  of  our  Lord  (Hegesippus  apud 
Euseb.  H.  E.  ii.  23);  and  to  Matthew  (Clemens  Alexandrinus,  Peed.  ii.  2,  p.  174); 
heretical  writers  added  Peter  to  the  list  of  these  enkratites  (Epiph.  Her.  xxx.  2 ; 
Clemens,  Horn.  xii.  6).  The  Apostolic  Canons  (xliii.)  admit  an  ascetic-abstinence, 
but  denounce  those  who  abstain  [like  the  Persian  Magi  and  Manichees]  from  any 
sense  of  the  impurity  of  matter.  (See  passages  quoted  in  Fritshe,  iii.  p.  151.) 
Jewish  as  well  as  Alexandrian  and  Oriental  influences  combined  to  maintain  the 
practice  in  the  first  centuries.  Long  after  it  had  ceased  to  be  a  Jewish  scruple,  it 
remained  as  a  counsel  of  perfection."  (Epistles  of  St  Paul,  vol.  ii.  Lond.  1855.) 

Speaking  (p.  313)  of  the  sects  prevalent  in  Judea  just  prior  to  the  advent  of  the 
Redeemer,  Professor  Jowett  observes  : — "  In  their  first  commencement,  the  zealots 
were  animated  by  noble  thoughts.  Many  of  these  '  Galileans '  must  have  been 
among  the  first  converts.  Like  the  Essenes,  they  probably  stood  in  some  relation 
that  we  are  unable  to  trace  to  the  followers  of  John  the  Baptist  and  of  Christ." 

In  regard  to  the  opinions  of  heretical  writers  of  the  first  four  or  five  centuries  it 
must  be  remembered  that  we  have  often  to  depend  on  the  testimonies  of  their 
enemies,  who  destroyed  their  books ;  and  it  is  demonstrable  that,  in  many  respects, 
they  were  grossly  misunderstood,  and  therefore  misrepresented.  St  Augustine, 
for  example,  charges  some  of  the  abstaining  '  heretics  '  with  folly,  because,  said  he, 
while  they  refuse  wine,  even  at  the  Sacrament,  they  actually  suck  the  juice  of  the 
grape!  Augustine  has  a  numerous  posterity  up  to  the  present  day,  who  fancy  that 
there  is  an  inconsistency  here,  when  in  fact  there  is  merely  a  confusion  in  the  minds 
of  the  objectors.  The  simple  solution  is,  that  wwfermented  '  wine  '  is  as  different 
from  the  fermented,  in  its  nature  and  effects,  as  a  good  will  is  different  from  a 
vicious  will,  or  a  prudent  '  wife '  from  an  /wprudent.  The  generic  words  are  the 
same,  but  the  concrete  things  extremely  diverse.  Still,  the  testimony  is  valuable 
as  a  proof  of  the  continuity  of  the  practice  of  abstinence  in  the  Church. 

Theodoret  remarks  of  Tatian  (A.  D.  172),  that  "he  abhors  the  use  of  wine." 
Augustine  reproaches  "  the  Manichees  with  being  so  perverse  that  while  they  refuse 
wine  (yinuni),  and  call  it  the  gall  of  the  Prince  of  Darkness  (fel  principiis 
tenebrarum\  they  nevertheless  eat  of  grapes." — De  Morib.  Manichaor.  lib.  ii.  $  44. 

Epiphanius,  bishop  of  Salamis,  says  of  the  Enkratites  (or  Temperates),  "  They 
did  not  use  wine  at  all,  saying,  it  was  of  the  Devil ;  and  that  drinking  and  using  it 
was  sinful."  This  was  evidently  said  of  intoxicating  wine,  not  of  the  natural  juice 
of  the  grape,  which  they  are  charged  with  inconsistently  sucking. 

Photius  observes  of  the  Severians, — "They  were  averse  to  wine  as  the  cause  of 
drunkenness." 

From  this  doctrine,  propagated  to  the  Eremites  of  the  desert,  and  the  later 
monks  of  the  Arabian  border,  there  can  be  little  doubt  that  Mohammed  borrowed 
his  famous  dictum: — "Of  the  fruit  of  the  grape  ye  obtain  an  inebriating  liquor, 
and  also  good  nourishment."  He  issued  an  interdict  against  the  one,  but  never 
against  the  other.  [See  note  on  Rev.  vi.  6.] 

The  hostile  spirit  of  controversy,  in  the  early  ages,  however,  led  to  the  doctrine 
being  repudiated  in  toto  by  the  triumphant  party,  and  thus  the  association  of  a 


CONNECTION    OF   OLD   AND   NEW  TESTAMENTS.         255 

practical  trutli  with  real  or  supposed  errors,  was,  for  want  of  logical  discrimination, 
the  unhappy  cause  of  great  subsequent  corruption  of  life  in  the  Christian  Church. 
The  dark  ages  set  in,  followed  by  the  skeptical,  and  it  is  only  in  our  day  that  men 
are  rising  above  the  mists,  and  looking  once  more  at  the  original  and  abiding  fads. 

The  most  remarkable  of  all  the  religious  communities  of  antiquity,  were  the 
ESSENES  and  THERAPEUTVE,  with  their  kindred  associates.  We"  are  indebted  for 
our  knowledge  of  them  to  two  writers — namely,  Josephus,  the  Jewish  historian, 
and  Philo,  anothef  Jew,  of  the  Alexandrian  school.  Their  tenets  and  practices,  in 
many  curious  particulars,  bore  so  great  a  resemblance  to  those  of  the  early  Chris- 
tians, that  some  learned  writers  have  contended  that  they  were  Christians,  protect- 
ing themselves  from  persecution,  and  probable  extinction,  under  the  veil  of  a  secret 
Jewish  sect.  The  Rev.  John  Jones,  the  ingenious  author  of  '  Ecclesiastical 
Researches'  (1812),  and  De  Quincy,  the  critic  and  philosopher,  have  put  forth 
elaborate  essays  in  support  of  that  view.  This  certainly  would  account  for  the 
singular  fact  that  no  special  mention  of  the  Essenes  occurs  in  the  New  Testament, 
but  Dean  Prideaux  has  advanced  another  theory : — 

"Although  our  Saviour  very  often  censured  all  the  other  sects  then  among  the 
Jews,  yet  He  never  spake  of  the  Essenes,  neither  is  there  any  mention  of  them 
through  the  whole  Scriptures  of  the  New  Testament.  This  proceeded,  some  think, 
from  their  retired  way  of  living;  for,  their  abode  being  mostly  in  the  country,  they 
seldom  came  into  cities ;  nor  were  they  in  our  Saviour's,  time  ever  seen  at  the 
temple,  or  in  any  public  assembly ;  and  therefore,  not  falling  in  the  way  of  our 
Saviour's  observation,  for  this  reason,  say  they,  He  took  no  notice  of  them.  But 
much  more  likely  it  was,  that  being  a  very  honest  and  sincere  sort  of  people,  with- 
out guile  or  hypocrisy,  they  gave  no  reason  for  that  reproof  and  censure  which  the 
others  very  justly  deserved." 

Josephus  thus  writes  of  them  in  his  'Jewish  Antiquities'  (book  xv.  c.  n) — 
"  These  men  live  the  same  kind  of  life  as  do  those  whom  the  Greeks  call  Pythag- 
oreans. .  .  .  It  is  but  fit  to  set  down  here  the  reasons  wherefore  Herod  had 
these  Essenes  in  such  honor.  .  .  .  There  was  one,  named  Manahem,  who 
had  this  testimony,  that  he  not  only  conducted  his  life  after  an  excellent  fashion, 
but  was  endued  by  God  with  the  foreknowledge  of  future  events.  .  .  .  Many 
of  the  Essenes  have,  by  the  excellency  of  their  life,  been  deemed  worthy  of  divine 
revelations." 

This  author  curiously  refers  to  a  secret,  mystery,  or  oath  which  the  Essenes  had, 
suggesting  that  on  this  point  of  esoteric  or  inner  doctrine,  we  must  take  what  he 
says  with  caution  :  Jones  and  De  Quincey  believe  that  this  was  nothing  but  an 
Agape,  or  religious  '  Love-feast.' 

Josephus  further  says  ('  Wars,'  book  ii.  c.  8), — "The  Essenes  are  Jews  by  nation 
and  a  society  of  men  friendly  to  each  other  beyond  what  is  to  be  found  among  any 
other  people.  They  have  an  aversion  to  sensuous  pleasure  in  the  same  manner  as 
to  that  which  is  truly  evil.  Temperance  (teen  enkrateian),  and  the  keeping  their 
passions  in  subjection,  they  esteem  a  virtue  of  the  first  order.  .  .  .  They  have 
stewards  chosen  for  the  management  of  their  common  stock,  who  provide  for  all 
according  as  every  man  hath  need.  They  do  not  all  live  together  in  one  city,  but 
in  every  city  many  of  them  dwell.  These  give  reception  to  all  travelers  of  their 
sect,  who  eat  and  drink  with  them  as  freely  as  of  their  own,  going  in  unto  them, 
though  they  never  saw  them  before,  in  the  same  manner  as  if  they  had  been  old 
acquaintances."  Of  their  diet,  regimen,  and  longevity,  Josephus  gives  a  most 
interesting  account.  In  this  manner,  the  Essenes  passed  the  day:  "They  are,  in 
what  concerns  God,  remarkably  religious.  For  before  sunrise,  they  speak  on  no 


256        CONNECTION   OF   OLD   AND   NEW  TESTAMENTS. 

secular  subject,  offering  up  to  God  their  prayers  in  ancient  forms  received  from 
their  predecessors,  specially  supplicating  that  He  would  make  the  sun  of  his 
blessing  to  rise  upon  them.  After  this,  each  is  sent  by  the  superior  of  the  com- 
munity to  work  in  the  employment  they  are  best  skilled  in,  and  having  diligently 
labored  till  the  fifth  hour  [that  is,  till  eleven  in  the  morning],  they  assemble  again 
in  one  place,  and  each  having  a  linen  garment  to  put  about  him,  they  wash  them- 
selves in  cold  water.  After  this  lustration,  they  go  into  a  private  room,  where  none 
but  their  own  order  is  permitted  to  enter.  And  being  tints  cleansed,  they  go  into  the 
refectory  (or  dining-room)  with  the  same  behavior  as  into  a  holy  temple  ;  and  after 
a  silence,  the  baker  lays  before  every  man  his  loaf  of  bread,  and  the  cook  in  like 
manner,  serves  up  to  each  his  dish,  all  of  the  same  sort  of  food.  The  priest  then 
says  grace  before  meat,  it  not  being  lawful  for  any  one  to  taste  before  the  grace  be 
said ;  and  after  dinner  they  say  grace  again  :  and  thus  they  always  begin  and  end 
their  meal  with  praise  and  thanksgiving  to  God,  as  the  giver  of  their  food.  After 
this  they  put  off  the  robes,  looking  on  them  as  in  some  sense  sacred,  and  again 
betake  themselves  each  to  his  work  till  evening,  when  returning  they  take  their 
supper  in  the  same  manner  as  they  had  done  their  dinner,  their  guests  sitting  at 
meal  with  them,  if  any  such  happen  to  be  in  the  place.  No  clamor  or  tumult  is 
ever  known  in  the  houses  ;  for  when  together,  they  speak  only  each  in  turn.  This 
silence  appears  to  those  not  of  their  sect  as  a  venerable  and  sacred  custom.  All 
this  is  the  result  of  a  constant  course  of  sobriety  in  their  moderating  their  eating  and 
drinking  only  to  the  end  of  sufficing  nature.*  .  .  .  They  are  long-livers,  so 
that  many  of  them  arrive  to  the  age  of  a  hundred  years ;  which  is  to  be  ascribed 
to  their  simple  and  plain  diet,  and  the  temperance  and  good  order  observed  in  all 
things."  Josephus  records  a  fact  concerning  the  Essenes,  which  is  strikingly  in 
harmony  with  Christian  doctrine,  as  expounded  by  Paul  (Rom.  xii.  i) — "Though 
they  send  gifts  to  the  temple,  they  do  not  sacrifice  victims,  having  adopted  a  differ- 
ent mode  of  purification,  being  themselves  the  victims  they  offer  up" — a  living 
sacrifice.  (Antiquities,  book  xviii.  c.  i. )  Philo,  in  his  treatise  on  '  the  virtuous 
being  also  free,'  refers  to  the  Essenes  in  similar  language.  "They  are  above  all 
men  devoted  to  the  service  of  God,  not  sacrificing  living  animals,  but  studying 
to  preserve  their  own  minds  in  a  state  of  holiness  and  purity." 

In  his  '  Antiquities '  (book  xviii.  c.  i. ),  Josephus  gives  the  following  more  con- 
densed description : — "The  Essenes  refer  all  things  to  God;  they  teach  the  immor- 
tality of  the  soul,  and  hold  forth  the  reward  of  virtue  to  be  most  glorious.  .  .  . 
They  deserve  to  be  admired  beyond  all  other  men  who  profess  virtue,  for  their 
justice  and  equality.  For  in  opposition  to  every  selfish  consideration,  they  make 
their  goods  common  property,  whence  the  rich  has  not  greater  command  or  enjoy- 
irent  of  his  own  than  those  who  have  no  legal  claim  upon  them.  This  practice 
has  not  obtained  among  the  Greeks  or  barbarians  for  any  length  of  time,  nor  in 
any  individual  instance,  though  it  has  been  long  established  by  the  Essenes.  The 
men  who  do  these  things  exceed  four  thousand,  maintaining  withal  neither  wives, 

*This  passage  in  the  original  is  of  great  critical  value,  occurring  as  it  does  in  a  contemporary  of 
the  Apostles.  "  The  reason,"  says  Josephus,  "  is  their  constant  sobriety  (neefisis,  '  abstinence  ')  and 
measuring  out  their  food  and  drink  simply  to  satisfaction."  No  one  can  doubt  the  meaning  of  the 
word  neeflsis  here. 

In  this  connection,  a  passage  from  Philo  may  be  reproduced,  illustrating  another  form  of  the 
same  Greek  word  occurring  in  the  New  Testament,  both  in  its  literal  and  figurative  applications: — 

"As  the  acute  Plato  holds,  Envy  (selfish  unwillingness)  stands  outside  the  Divine  assembly; 
while  Wisdom,  conversely,  as  being  truly  God  like,  is  communicative  and  beneficent,  never  shutting 
up  its  school,  but  expanding  (its  doors)  as  with  open  wings,  allures  those  who  are  thirsting  for 
refreshing  words.  For  this,  she  pours  out  the  copious  (unenvying)  stream  of  twice  pure  (disakratou, 
twice  unmingled)  instruction,  and  induces  men  to  be  filled  with  her  SOBER  WINE  "  (methueinteen 
neephalian  anapeithei  metheeii). 


CONNECTION   OF   OLD  AND  NEW   TESTAMENTS.         257 

nor  keeping  slaves,  as  thinking  the  latter  to  be  contrary  to  justice,  and  the  former 
to  be  productive  of  domestic  broils.     As  they  live  in  a  distinct  community,  they 
supply  the  place  of  slaves  by  each  administering  to  the  wants  of  the  other.     They 
elect  good  and  holy  men  to  be  stewards  over  their  revenues,  in  order  to  provide 
corn,  and  a  supply  of  such  things  as  the  ground  produces.     The  course  of  life 
which  they  pursue  is  exempt  from  change  or  the  caprices  of  fashion ;  and  they  bear 
some  resemblance  to  the  clans  or  communities  said  to  subsist  among  the  Dacians." 
The  Essenes  of  whom  these  Jewish  writers  speak,  are  said  to  have  been  four 
thousand  in  number,  but  on  the  perusal  of  the  whole  account,  it  becomes  evident 
that  this  estimate  can  hardly  be  meant  to  apply  beyond  the  locality  of  Jerusalem,  or 
to  any  but  the  rulers  of  the  body.     Who  the  Therapeutae  were  we  have  no  exact 
contemporary  authority,  though  Eusebius  asserts  that  they  were  Christians.     But 
it  is  needful  to  remember,  that  when  Philo  begins  his  description  of  these  singular 
people,  he  expressly  says  that  ' some  of  them  were  called  Essenes.'     If  this  word 
meant  'holy'  or  'healing,'  like  hosios,  and  a  kindred  Syriac  term,  then  it  might 
have  been  applied  to  a  select  number  of  persons,  who  were  either  '  saints  '  or 
physicians,  exclusive  of  a  larger  number  of  outstanding  neophytes  or  probationers. 
Dean  Prideaux,  it  appears  to  us,  gives  less  weight  to  the  authority  of  Philo  than 
it  deserves,  and  at  the  same  time  makes  statements  somewhat  more  precise  than 
his  author's  language  will  warrant.     He  says : — "  Philo,  being  a  Jew  of  Alex- 
andria, knew  nothing  of  the  Essenes  of  Judaea  but  what  he  had  by  hearsay;  but 
with  the  Essenes  of  Egypt  he  was  indeed  much  better  acquainted ;  for  although 
the  principal  seat  of  them  was  in  Judaea,  yet  there  were  also  of  them  in  Egypt, 
and  in  all  other  places  where  the  Jews  were  dispersed ;  and  therefore  Philo  dis- 
tinguished this  sect  into  the  Essenes  of  Judaea  and  Syria,  and  the  Essenes  of 
Egypt  and  other  parts.     The  first  he  called  practical  Essenes,  and  the  others  he 
calls  Therapeutic,  or  contemplative  "  (vol.  ii.  p.  379,  seq.). 

Nothing  can  certainly  be  determined  as  to  the  origin  and  signification  of  the 
name  Essenes,  but  that  of  the  '  Therapeutae '  (healers),  explains  itself.  They  were, 
like  our  Lord,  and  all  Oriental  teachers  and  reformers  of  manners,  physicians  both 
of  the  body  and  soul.  It  should  be  recollected  that  John,  the  Nazarite  and  Baptist, 
had  a  large  number  of  followers,  adopting  something  of  the  mode  of  life  pursued 
by  these  Essenes  ;  and  there  was,  probably,  some  connection  also  with  the  Sabutzans 
(  =  Baptists),  identified  by  Epiphanius  (Op.  i.  p.  28)  with  the  Essenes,  and  whose 
posterity  according  to  Norberg,  cited  by  Michaelis  (Introd.  iii.  p.  285),  have  sur- 
vived to  our  own  day,  claiming  John  for  their  great  master.  The  same  writer  asserts 
that  the  Essenes  were  chiefly  'Samaritans.'  When  our  Lord,  in  a  season  of  per- 
secution, went  into  the  wilderness  beyond  Jordan,  his  teaching  seems  to  have  had 
a  singular  identification  with  the  doctrines  of  the  Essenes,  on  the  subjects  of 
marriage,  divorce,  and  humility ;  yet  at  the  same  time,  in  utter  antagonism  to  the 
diabolical  doctrine  of  the  Samaritan  Simon,  who  had  embraced  the  dualistic  tenet 
which  represented  the  creation  of  matters  a  subordinate  and  evil  deity — "  there 
is  none  good  but  one,  that  is,  God."  Philo  gives  the  following  account : — 

"  Palestine  and  Syria  are  not  barren  of  honorable  and  good  men,  for  there  are 
considerable  numbers  of  such  scattered  about,  even  compared  with  the  very  popu- 
lous nation  of  the  Jews.  Among  these  are  some  whom  they  call  Essoeans,  being 
in  number  about  four  thousand  men,  according  to  my  opinion ;  they  have  their 
name  by  reason  of  their  great  piety,  from  the  Greek  word  00*10,,  which  signifies 
holy,  though  the  derivation  is  not  according  to  exact  analogy.  While  they  are 
most  devoted  servers  and  worshipers  of  God,  they  do  not  sacrifice  unto  Him  any 
living  creature,  but  rather  choose  to  form  their  minds  to  be  holy,  thereby  to  present 
33 


258         CONNECTION    OF   OLD   AND   NEW   TESTAMENTS. 

them  a  fit  offering  unto  Him.  They  chiefly  live  in  country  districts,  avoiding 
cities  by  reason  of  the  vices  prevalent  among  citizens,  being  sensible  that,  as  the 
breathing  of  a  corrupted  air  engenders  diseases,  so  the  conversing  with  evil  com- 
pany often  produces  an  incurable  contagion  of  the  soul.  Some  of  them  labor  in 
husbandry,  others  follow  trades  or  manufacture,  confining  themselves,  however,  to 
the  making  of  such  things  only  as  are  utensils  of  peace,  endeavoring  thereby  to 
benefit  themselves  and  their  neighbors.  .  .  .  You  shall  not  find  among  their 
handicraftsmen  any  who  ever  put  a  hand  to  the  making  of  arrows,  or  darts,  or 
swords,  or  head-pieces,  or  corslets,  or  shields ;  neither  any  armor,  or  engines,  or 
any  other  instruments  of  war ;  nay,  they  will  not  make  such  utensils  of  peace  as 
are  apt  to  be  employed  for  mischievous  purposes." 

Referring  to  the  Therapeutae  of  Egypt,  he  states : — "  Their  drink  is  only  water 
from  the  stream ;  they  eat  only  to  satisfy  hunger,  and  drink  only  to  quench 

thirst,  avoiding  fulness  of  stomach,  as  that  which  is  hurtful  both  to  soul  and  body. 
At  their  feasts  they  drink  no  wine,  but  only  pure  water.  .  .  .  They  abstain 
from  wine,  as  reckoning  it  to  be  a  sort  of  poison  that  leads  men  into  madness ; 
and  from  too  plentiful  fare,  as  that  which  breeds  and  creates  inordinate  and 
beastly  appetites.  While  they  thus  sit  at  meat  there  is  observed  a  most  exact 
silence,  none  making  the  least  noise ;  and  when  they  have  done  eating,  one  of 
them  proposes  a  question  out  of  Holy  Writ,  which  another  answers,  imparting 
what  he  knows  in  plain  words,  without  affectation  or  aiming  at  praise. 

"  As  to  slaves,  they  have  none ;  all  are  equally  free,  and  all  equally  labor  for 
the  common  good.  The  upholders  of  slavery  they  condemn  as  unjust  and  base 
despots,  by  whom  are  violated  the  sacred  laws  of  Nature,  who,  like  a  common 
parent,  has  begotten  all  mankind  without  distinction,  and  seeks  to  educate  them 
in  the  genuine  bonds  of  fraternity,  consisting  not  in  name  but  in  reality." 

Sodalities  of  this  kind,  teaching  doctrines  so  just  and  true,  and  following  prac- 
tices so  pure  and  good,  necessarily  modified  at  once  the  language  and  opinions, 
the  character  and  habits  of  mankind  around  them.  They  were  a  people  who 
lived  a  protest  against  the  corruptions  and  errors  of  their  time, — the  lineal  spiritual 
descendants  of  the  prophets,  the  adapted  forerunners  of  that  Gospel  which,  under 
the  sway  of  reason,  is  subservient  in  still  higher  measure  to  the  same  great  ends  of 
purity  and  freedom,  though,  alas !  it  has  often  become,  in  the  hands  of  craft  or 
ignorance,  the  instrument  of  quite  contrary  effects.  Lust  of  power  has  perverted 
it  into  the  apology  for  oppression,  appetite  into  the  excuse  for  sensuality ;  while 
'spiritual  despotism,'  instead  of  obeying  the  injunction  of  its  Author,  and  holding 
it  up  as  '  the  light  of  the  world,'  has  put  an  extinguisher  upon  the  Word,  and  used 
its  authority  as  a  torch  for  kindling  the  flames  of  persecution,  and  obscuring  the 
reason  of  men  with  the  smoke  of  superstition  and  the  fumes  of  fanaticism. 

Mr  Conybeare,  in  his  « Life  of  St  Paul,'  jus<ly  observes  of  the  Essenes,  that 
'we  need  not  doubt  that  they  did  represent  religious  cravings  which  Christianity 
satisfied.'  Their  spiritual  aspirations  and  their  practical  lives,  incorporating  at 
once  many  of  the  negative  and  positive  virtues  of  Christianity,  indicate  a  vast 
improvement  upon  the  time  when  kings,  princes,  priests,  and  people  alike  '  erred 
through  strong  drink,  and  were  altogether  out  of  the  way.'  John  the  Baptist  is  the 
culminating  point  of  this  influence ; — his  public  mission  is  the  last  event  in  that 
4 fitness  and  fulness  of  time'  that  made  Christianity  possible;  and  in  the  force  and 
purity  of  his  ministry,  associated  with  his  avowed  office  as  the  harbinger  of  the 
Messiah,  we  behold  the  purposes  of  Providence,  uniting  with  the  developments  of 
history  and  of  culture,  to  herald  the  inauguration  of  CHRIST  in  the  Temple  of 
Humanity. 


THE    BOOKS 


OF  THE 


NEW    TESTAMENT. 


THE  GOSPEL 

ACCORDING   TO   MATTHEW. 


CHAPTER  IV.    VERSE  7. 

Jesus  said  unto  him,  It  is  written  again,  Thou  shalt  not  tempt  the 
Lord  thy  God. 

THOU  SHALT  NOT  TEMPT]  All  the  oldest  MSS.  read,  ouk  ekpeiraseis,  except 
Codex  D,  which  has  ou  peiraseis.  The  ek  gives  greater  force  to  the  verb  peirad, 
which  then  takes  the  sense  of  '  I  try  out  '=  '  I  put  strongly  to  the  proof.'  Ekpeirad 
is  the  word  selected  by  the  Lxx.  as  a  translation  of  the  Hebrew  thenassu  (from 
nahsah,  'to  tempt'  or  'prove')  in  Deut.  vi.  16,  which  the  Saviour  here  partially 
cites — 'Ye  shall  not  tempt  the  Lord  your  God,'  etc. 


When  we  put  ourselves  into  needless  danger,  with  the  expectation  that  Divine 
power  will  be  exerted  for  our  preservation,  we  are  tempting  God — asking  Him,  in 
fact,  to  manifest  His  power  simply  to  remedy  our  imprudence  or  sanction  our 
neglect  Whether  the  danger  incurred  be  physical  or  moral  makes  no  difference, 
except  that,  where  moral  interests  are  at  stake,  the  consequences  of  our  thus 
tempting  God  will  be  more  seriously  noxious ;  still,  it  is  not  to  be  forgotten  that 
the  state  of  mind  which  leads  us  to  tempt  the  Most  High,  even  in  regard  to  things 
physical,  is  displeasing  to  Him.  Instead  of  being  glorified,  He  is  insulted  by  a 
presumptuous  reliance  upon  His  grace  or  power  when  His  revealed  will  is  disobeyed. 
Men  often  allege  that  "they  are  not  afraid  of  using  intoxicating  liquors,  because  God 
(or  'the  grace  of  God')  will  preserve  them  from  injury."  But  this  statement  is 
devoid  equally  of  sense  and  sanctity,  unless  it  can  be  shown  that  danger  is  absent 
from  the  use  of  such  drinks,  or  that  the  danger  is  incurred  from  necessity,  or  from 
some  superior  moral  obligation.  If  alcoholic  liquors  are  prejudicial  to  health,  to 
expect  that  Providence  will  interpose  to  arrest  their  physical  effects  upon  a  believer, 
is  to  'tempt  God'  as  truly  as  Satan  urged  Christ  to  tempt  Him;  and  if  the 
intemperate  appetite,  with  all  its  immoral  issues,  be  the  result  of  a  physiological 
action  of  alcoholic  drinks  upon  the  nervous  system,  to  expect  its  prevention  or 
eradication  while  such  liquors  are  consumed,  merely  because  the  consumer  is  pious 
or  piously  disposed,  is  a  still  more  aggravated  form  of  the  same  temptation.  It  is 
not  enough  to  say  that  the  liquor  has  not  yet  created  the  appetite,  or  that,  in 
society,  indulgence  is  the  exception  and  not  the  rule.  The  answers  to  this  plea  are 
several,  (i)  The  intemperate  appetite  is  so  frightful  a  curse,  physical,  mental  and 


262  MATTHEW,    IV. 


moral,  that  even  the  avoidance  of  the  risk  is  incumbent  upon  all.*  In  epidemical 
visitations  of  disease  the  great  majority  escape;  but  who  would  be  justified  in 
needlessly  running  into  danger  ?  How  much  more  censurable,  then,  is  it  to  incur 
any  risk  of  an  evil  that  kills  soul  and  body  together  !  (2)  Were  the  average  risk 
of  becoming  a  drunkard  much  smaller  than  it  is,  no  one  can  know  beforehand  that 
to  himself  it  may  not  be  personally  great.  That  men  are  more  careless  of  moral 
than  of  corporeal  danger  is  due  to  their  moral  blindness,  but  cannot  argue  against 
the  fact;  and  so,  in  respect  to  intemperance,  those  most  in  peril  are  usually  the 
most  self-confident.  One  of  the  worst  effects  of  even  *  moderate '  draughts  of  a 
narcotic  is  to  render  the  drinker  insensible  of  the  danger  they  induce.  (3)  The 
intemperate  appetite  exists  in  very  varying  degrees,  and  though  its  most  awful 
manifestations — as  in  dipsomania — are  limited,  taking  all  ages  into  account,  yet  its 
lesser  degrees  are  by  no  means  infrequent ;  and  the  numerous  cases  of  religious 
apostasy  from  this  cause,  prove  that,  to  the  Christian  profession,  the  risk  is  neither 
nominal  nor  intangible.  Far  short  of  sottish  intemperance,  there  may  be,  and  often 
is,  an  appetite  for  strong  drinks,  and  an  indulgence  in  them,  which  sensibly  impair 
spiritual  perception,  and  diminish  spiritual  feeling  and  power;  and  the  extreme 
difficulty  which  many  Christians  experience  in  the  effort  to  renounce  them  is 
practical  evidence  of  the  hold  they  unconsciously  have  of  their  subject.  As  a 
physical  disease,  this  alcoholic  craving  has  its  lower  as  well  as  its  higher  types, 
and,  in  one  form  or  other,  it  is  very  extensively  diffused  among  all  classes  and  both 
sexes.  The  hazard  of  incurring  it,  therefore,  is  not  small,  either  absolutely  or 
relatively  considered ;  and  God  is  not  honored  by  the  presumption  which  relies 
on  His  protection  while  the  infecting  agent  is  used  as  an  article  of  diet  or 
enjoyment.  Upon  every  barrel  and  decanter  of  strong  drink  this  text  might  be 
inscribed,  to  testify  like  a  beacon-light  — 'Thou  shall  not  tempt  the  Lord  thy  God.' 


*  The  fact  of  connection  between  use  and  abuse,  is  not  only  admitted  by  drinkers,  and  even  by  the 
champions  of  drink ;  it  is  explained  by  philosophers  and  physiologists,  as  the  following  will  witness  : — 

"  The  frequent  use  of  things  which  stimulate  the  nervous  system,  produces  a  languor  when  their 
effect  has  gone  off,  and  a  desire  to  repeat  them"— Prof.  THOMAS  REID,  D.D.,  1780. 

"  Alcohol  is  a  dangerous  and  tricksy  spirit :  it  oils  the  hinges  of  the  gate  leading  to  excess." — 
G.  H.  LEWES,  1855. 

"  Indigestion  being  relieved  by  alcoholic  stimulants,  lays  the  foundation  for  an  ever-growing 
habit  of  taking  them.  — Prof.  LAYCOCK,  M.  D.,  1857. 

"  Nearly  all  those  who  employ  them  experience  their  exhaustive  effects  before  they  know  what 
they  are  doing,  and  so  are  insensibly  trained  to  crave  renewed  excitement." — Dr  MANN,  Guide 
to  Life. 

"  It  allures  men  into  a  vicious  indulgence,  and  then  mocks  their  folly." — Dean  RAMSAY,  1859. 

"  The  use  of  Wine  is  quite  superfluous  to  man.  It  is  constantly  followed  by  the  expenditure  of 
power.  The  drinker  draws  a  bill  on  his  health,  which  must  always  be  renewed." — Baron  LIEBIG, 
1859. 

Alcohol  is  a  disturber  of  the  system,  and  cannot  be  regarded  as  a  food.  .  .  .  The  influence 
of  wine  begins  in  a  few  minutes,  obtains  its  maximum  in  less  than  one  hour,  and  soon  after 
disappears,  or  manifests  its  secondary  influence.  Alcohols  decrease  consciousness,  sensibility,  and 
voluntary  muscular  action  ;  are  followed  by  reaction  and  a  miserable  feeling.  .  .  .  The  dose 
only  affects  the  degree,  not  the  direction  of  the  influence.  Alcohol  neither  warms  nor  sustains  tha 
body  by  the  elements  of  which  it  is  composed." — Dr  EDWARD  SMITH,  1860. 

"  A  moderate  dose  of  wine  would,  in  most  cases,  at  once  diminish  the  maximum  weight  which 
a  healthy  person  could  lift,  to  something  below  his  teetotal  standard.  A  single  glass  will  often 
suffice  to  take  the  edge  off  both  mind  and  body,  and  reduce  their  capacity." — W.  BRINTON,  M.  D., 
On  Dietetics,  1861. 

"  It  is  clear  we  must  cease  to  regard  Alcohol  as  in  any  sense  an  aliment.  The  primary  action  is. 
anaesthetic.  The  exhilaration  is  nothing  more  than  a  blunting  of  the  sensations  to  the  half-felt 
corporeal  pains  and  petty  cares  of  life.  The  evidence  shows  the  action  of  alcohol  upon  life  to  be 
consistent  and  uniform  in  all  its  phases,  and  to  be  always  exhibited  as  an  arrest  of  vitality." — 
Dr  T.  KING  CHAMBERS,  1861. 

The  want  or  craving  of  the  drinker  is  the  result  of  this  law  of  lowered  life  and  tone,  which  forms 
the  real  temptation  to  drink  more  and  more.  '  Use '  is  the  seed,  and  '  excess '  is  the  harvest  to 
which  it  tends  and  grows. 


MATTHEW,    V.    29,    30.  263 

CHAPTER  IV.    VERSE  23. 

And  Jesus  went  about  all  Galilee,  teaching  in  their  synagogues, 
and  preaching  the  gospel  of  the  kingdom,  and  healing  all  manner  of 
sickness  and  all  manner  of  disease  among  the  people. 


In  this  proceeding  we  are  constrained  to  admire  the  union  of  wisdom,  benevo- 
lence, and  power ;  power  equal  to  the  cure  of  '  every  sickness  (pasan  noson)  and 
every  disease  (kai  pasan  malakeen) ' ;  benevolence  that  set  in  motion  the  wonder- 
working hand ;  and  wisdom  that  made  the  sensible  and  acknowledged  benefit  the 
introduction  to  spiritual  influences  for  the  removal  of  moral  evil.  To  this  day 
in  the  East,  the  hakim  (physician)  can  gain  access  where  all  other  persons  would 
be  excluded ;  and  hence  the  importance  of  a  plan  now  increasingly  recognized  by 
missionary  institutions,  of  uniting,  whenever  possible,  in  the  same  person  a  knowl- 
edge of  at  least  the  rudiments  of  medical  science  with  the  ability  to  preach  the 
'  Word  of  life. '  The  example  of  the  Saviour  is  a  direct  sanction  to  the  use  of 
means  for  improving  the  temporal  condition  of  men,  with  a  view  to  their  higher 
and  spiritual  good.  Both  from  duty  and  policy  the  Christian  Church  should  exert 
itself  for  the  removal  of  whatever  renders  mankind  miserable  and  degraded ;  and 
where  every  variety  of  wretchedness  and  vice  is  traceable  to  the  diffusion  of  one 
particular  class  of  drinks,  it  seems  a  perfect  infatuation  that  the  Church,  as  a  whole, 
should  not  only  fail  to  protest  against  their  diffusion,  but  by  the  customs  of  its 
members  should  extend  its  patronage  to  them,  and  promote  their  circulation. 
Surely  this  conduct  resembles  the  propagation  rather  than  the  cure  of  sickness  and 
disease  among  the  people.  With  abstinence  as  an  instrumentality,  honestly  and 
fearlessly  applied  by  the  entire  Christian  Church,  wonders,  little  short  of  miraculous 
in  their  results,  might  be  performed  among  a  population  such  as  ours,  where  the 
drink-engendered  maladies  of  body  and  mind  are  literally  'legion.' 


CHAPTER  V.    VERSES  29,  30. 

29  And  if  thy  right  eye  offend  thee,  pluck  it  out,  and  cast  it  from 
thee :  for  it  is  profitable  for  thee  that  one  of  thy  members  should 
perish,  and  not  that  thy  whole  body  should  be  cast  into  hell.  30  And 
if  thy  right  hand  offend  thee,  cut  it  off,  and  cast  it  from  thee :  for  it 
is  profitable  for  thee  that  one  of  thy  members  should  perish,  and  not 
that  thy  whole  body  should  be  cast  into  hell. 


OFFEND]  Skandalizei  is  from  skandalizeiny  'to  cause  to  stumble  or  fall.'  It  is 
related  to  skandalon,  '  a  crooked  stick  on  which  the  bait  is  fastened,  which  the 
animal  strikes  against,  and  so  springs  the  trap  ' ;  hence  '  anything  which  one  strikes 
against'  =a  stumblingblock,  impediment.  In  the  N.  T.  the  noun  and  verb  are 
employed  in  a  moral  sense  only,  occasionally  with  the  meaning  of  'giving  offence,' 
and  'scandalizing'  others. 

Ver.  30  is  absent  from  Codex  D. 


The  principle  embodied  in  this  metaphorical  instruction  is  too  plain  to  be  mis- 
conceived. Anything,  however  dear,  and  even  of  real  and  great  value,  is  to  be 
renounced  as  soon  as  it  becomes  a  cause  of  evil,  just  as  at  sea  everything  is  cast 


264  MATTHEW,   VI.    13. 


overboard  in  order  to  save  life ;  and  the  expressions,  *  cut  it  off,'  '  pluck  it  out,'  and 
'cast  it  from  thee,'  are  designed  to  indicate  both  the  resolution  required,  and  the 
energy  that  should  be  exerted,  in  the  execution  of  this  duty.  Dean  Alford  regards 
ver.  29  as  "an  admonition,  arising  out  of  the  truth  announced  in  ver.  28,  to  with- 
draw the  first  springs  and  occasions  of  evil  desire,  even  by  the  sacrifice  of  what  is 
most  useful  and  dear  to  us  ";  and  he  observes  "  that  our  Lord  grounds  this  pre- 
cept of  the  most  rigid  and  decisive  self-denial  on  considerations  of  the  truest  self- 
interest — sumpherei  soi  (it»  is  profitable  to  thee)." — Greek  Test.  5th  edit.  vol.  i. 
p.  48.  None  will  controvert  the  fact  that,  to  the  inebriate,  strong  drink  comes 
within  the  prohibitive  scope  of  this  precept,  and  that  he  is  called  upon  to  dash 
away  from  him  the  liquor  which  has  enthralled  and  cursed  him.  The  difficulty  of 
compliance  with  this  rule  is,  however,  extremely  great,  arising  from  the  morbid 
condition  of  the  drinker,  till,  in  the  case  of  the  oinomaniac  or  dipsomaniac, 
voluntary  compliance  with  the  safeguard  becomes  impossible.  Hence  (i)  the 
importance  of  abstinence  from  drinking  customs  and  the  use  of  strong  drink  on 
the  part  of  the  sober  and  virtuous,  so  that  the  victims  of  intemperance  may  escape 
external  temptation  to  drink,  and  be  encouraged  in  their  abstinent  practice ;  and 
(2)  the  equal  importance  of  abstinence  to  the  sober,  as  a  preventive  against  the 
fascinating  and  ruinous  influences  of  intoxicating  liquor,  from  which  so  few,  com- 
paratively, are  ever  delivered.  [See,  on  these  two  latter  points,  Notes  on  chap, 
xviii.  7 — 9;  Rom.  xiv.  13,  etc.] 


CHAPTER  VI.    VERSE  13. 

And  lead  us  not  into  temptation,  but  deliver  us  from  evil:    For 
thine  is  the  kingdom,  and  the  power,  and  the  glory,  for  ever.     Amen. 


TEMPTATION]  Peirasmon,  'a  state  of  trial,'  especially  solicitation  to  sin. 
EVIL]  Tou poneerou,  'that  which  is  evil,'  or  'the  evil-one.' 


We  are  taught  to  pray  to  God  not  to  lead  us,  or  suffer  us  to  be  led,  into  such 
circumstances  as  will  tempt  and  endanger  our  souls.  It  is  one  thing  to  come  into 
contact  with  temptation  (which  is  unavoidable),  another  to  be  led  into  it.  Such  a 
prayer  as  this,  if  put  up  in  a  sincere  and  enlightened  spirit,  will  be  answered  by 
the  protection  of  Providence  extended  to  us  in  our  daily  walks,  and  by  the  diligence 
we  shall  evince  in  shunning  whatever  we  have  reason  to  believe  is  prejudicial  to 
our  moral  and  spiritual  interests.  To  hundreds  of  thousands  of  men  alcoholic 
liquor  acts  as  a  temptation  to  its  own  use  in  a  manner  the  most  injurious ;  and  in 
countless  cases  it  acts,  even  when  short  of  drunkenness,  as  an  incentive  to  crime 
and  vice  of  every  description.  Who  can  answer  the  question,  How  much  strong 
drink  can  be  taken  without  its  becoming  a  temptation,  or  tempting  to  the  com- 
mission of  some  folly  or  sin  ?  If  'wine  is  a  mocker,'  how  can  its  use  be  consistent 
with  the  spirit  of  this  solemn  supplication  ?  On  the  spiritual  affections  wine  may 
safely  be  said  to  dim  where  it  does  not  darken ;  and  Chaucer  has  wisely  warned 
us  against  temptation  that  may  begrime  where  it  does  not  burn.*  So  also  as  to  the 
prayer,  'Deliver  us  from  evil,' — it  must,  in  its  broadest  sense,  include  the  causes 
of  social  and  moral  evil :  for  to  seek  the  exclusion  of  evil  while  patronizing  its 

*  "  Sotheby  a  whit  wal  although  it  brenne  (burn)  not  fully  by  stikyng  of  a  candel,  yet  is  the  wal 
blak  (by}  the  leyte  (light)."— Chaucer's  Parson's  Tale. 


MATTHEW,   IX.    I/.  265 


sources  is  not  to  pray  so  as  to  be  heard ;  it  is  to  '  pray  amiss  ' :  yet  what  cause  of 
nearly  all  kinds  of  evil  is  so  prolific  and  universal  among  us  as  the  use  of  intoxi- 
cating drink?  If  the  translation  'deliver  us  from  the  evil-one'  is  preferred,  we 
are  strongly  reminded  of  the  counsel  of  Peter,—"  Be  sober,"  neepsate  (be  abstinent), 
"be  vigilant;  for  your  adversary  the  devil  goeth  about,  as  a  roaring  lion,  seeking 
whom  he  may  devour  " — katapiee,  'swallow  down.'  [See  Note  on  I  Pet.  v.  8.] 


CHAPTER  IX.    VERSE  17. 

Neither  do  men  put  new  wine  into  old  bottles;  else  the  bottles 
break,  and  the  wine  runneth  out,  and  the  bottles  perish;  but  they 
put  new  wine  into  new  bottles,  and  both  are  preserved. 


NEITHER  DO  MEN  PUT]  Oitde  ballousin,  'nor  indeed  do  they  [anthropoi,  'men,1 
understood]  place.' 

NEW  WINE]  Oinon  neon,  'new  wine,'  wine  fresh  from  the  press. 

INTO  OLD  BOTTLES]  Eis  *skous  palaiot4s,  'into  old  bags  ' — bags  or  vessels, 
askous,  generally  made  out  of  skins  of  goats. 

ELSE]  Ei  de  mecge,  'but  if  not  indeed.'  So  Codices  Aleph,  C,  and  D.  Codex 
B  has  ei  dc  nice,  '  but  if  not.' 

THE  BOTTLES  BREAK]  Rheegnuntai  oi  askoi,  '  the  bags  burst,'  =  are  rent.  So 
Codices  Aleph,  B,  and  C.  But  Codex  D  reads,  rheessei  ho  oinos  ho  neos  tous  askous, 
'the  new  wine  rends  the  bags.' 

AND  THE  WINE  RUNNETH  OUT]  Kai  ho  oinos  ekecheitai,  'and  the  wine  is  poured 
out. '  Codex  D  has  kai  ho  oinos  apollutai,  '  and  the  wine  is  destroyed '  (or  perishes). 

AND  THE  BOTTLES  PERISH]  Kai  oi  askoi  apolountai,  'and  the  bottles  are 
destroyed '  (or  perish).  So  Codex  C.  Codices  Aleph,  A,  and  B  have  apolluntai. 

BUT  THEY  PUT  NEW  WINE  INTO  NEW  BOTTLES]  Alia  ballousin  oinon  neon 
fis  askous  kainous,  '  but  they  place  new  wine  into  new  bags.'  Codex  D  reads,  bal- 
lousin de.  Codex  Aleph  has  all"1  oinon  neou  eis  askous  kainous  bleetion,  '  but  new 
wine  into  new  b?gs  is-to-be-put.' 

AND  BOTH  ARE  PRESERVED]  Kai  amphotera  sunteerountai,  'and  both  are  kept 
together '  =*  preserved.  Codices  Aleph,  B,  C,  and  D  have  amphoteroi,  '  both ' 
(masculine  plural),  instead  of  amphotera  (neuter  plural) ;  and  Codex  D  has  tee- 
rountai,  'are  kept,'  instead  of  sunteerountai,  'are  kept  together.' 

The  Vulgate  reads,  Neque  mittunt  vinum  novum  in  utres  veteres  ;  alioquin 
rumpuntur  utres,  et  vinum  effunditur,  et  utres  percunt.  Sed  vinum  novum  in  utres 
novos  mittunt,  et  ambo  conservantur :  "  Nor  do  they  place  new  wine  in  old  leather- 
bottles  ;  otherwise  the  bottles  are  burst,  and  the  wine  is  spilled,  and  the  bottles 
perish.  But  they  place  new  wine  in  new  bottles,  and  both  are  preserved."  [See 
Notes  on  parallel  passages,  Mark  ii.  22  ;  Luke  v.  37,  38.] 


1.  From  this  verse  (and  the  parallel  passages)  we  learn  (i)  that  it  was  not 
customary  in  our  Lord's  day  to  put  new  wine  into  old  wine-bags,  lest  the  bags 
should  burst  and  the  wine  be  lost ;  and  (2)  that  the  opposite  practice — that  of 
putting  new  wine  into  new  wine-bags  —  was  attended  with  the  preservation  of 
both. 

2.  The  usual  explanation  of  this  custom — viz.,  that  new  skin-bags  were  used  in 
order  to  resist  the  expansive  force  of  the  carbonic  acid  gas  generated  by  fermenta- 

34 


266  MATTHEW,    XL    1 8,    19. 

tion — is  erroneous  and  insufficient ;  for  it  cannot  have  been  customary  to  put  wine 
during  fermentation  into  any  kind  of  bottles,  either  new  or  old,  since  fermentation, 
when  permitted,  was  carried  on  in  the  wine-vat  (Greek,  hupoleenion  ;  Latin,  lacus)  ; 
and  when,  from  inadvertence,  fermenting  wine  was  poured  into  skin-bags  dra\yn 
tight,  the  destruction  of  the  bag,  however  new  and  strong,  was  the  certain  conse- 
quence. [See  Note  on  Job  xxxii.  19.] 

3.  The  facts  stated  by  the  Saviour  are  only  intelligible  in  the  light  of  the  efforts 
used  by  the  ancients  to  prevent  grape-juice  from  fermenting,  by  straining  the  juice 
so  as  to  free  it  from  much  of  its  gluten,  and  then  bottling  it  with  sulphur  fumiga- 
tion; or  by  subjecting  the  juice  to  a  boiling  heat,  which  checks  all  incipient 
fermentation,  and  then  inclosing  it  in  bags  or  other  vessels  made  air-tight.  It  is 
obvious  that,  to  render  these  precautions  effectual,  the  wine-bags  themselves  must 
have  been  free  from  ferment ;  and  there  was  no  other  way  of  insuring  the  absence 
of  ferment  save  by  using  perfectly  new  skin-bags.  If  old  bags  were  used,  some  of 
the  decayed  albuminous  matter  adhering  to  their  sides  must,  by  the  action  of  air, 
have  become  changed  into  a  leaven  or  ferment  (Hebrew,  seor)  ;  or,  by  long  wear 
and  heat,  cracks  or  apertures  admitting  the  air  might  exist  undetected ;  and  the 
wine,  thus  set  a-fermenting,  would  in  due  course  burst  the  skin,  and  be  spilled  and 
'  lost ' ;  but  if  the  wine  was  poured  into  bags  made  of  skins  never  before  used,  no 
provocative  to  fermentation  would  be  present,  and  both  the  wine  and  the  bags 
would  be  preserved, — the  wine  from  fermentation,  and  the  bags  from  the  rupture, 
otherwise  sure  to  result  from  the  elastic  gas  generated  in  fermentation  making  a 
violent  effort  to  find  a  vent. 


CHAPTER  X.    VERSE  42. 

And  whosoever  shall  give  to  drink  unto  one  of  these  little  ones  a 
cup  of  cold  water  only  in  the  name  of  a  disciple,  verily  I  say  unto 
you,  he  shall  in  no  wise  lose  his  reward. 


A  CUP  OF  COLD  WATER  ONLY]  Poteerion  psuchrou  monon,  '  a  cup  only  of  cold ' 
— 'water '  being  understood.  In  the  parallel  place,  Mark  ix.  41,  the  phrase  is 
poteerion  hudatos,  '  a  cup  of  water. '  Codex  Z  has  poteerion  psuchroun,  *  a  cold 
cup';  Codex  D,  poteerion.  hudatos  psuchrou,  'a cup  of  cold  water.'  The  A.  V., 
'  a  cup  of  cold  water  only,'  is  calculated  to  mislead  the  reader,  as  if  the  thing  given 
were  of  small  value — '  a  cup  of  cold  water  only'  ;  but  by  the  proper  collocation,  '  a 
cup  only  of  cold  water,'  the  true  meaning  is  presented, — that  even  a  small  donation 
of  water  will  not  pass  without  the  notice  of  Him  who  accepts  a  kindness  done  to 
the  obscurest  disciple  as  though  done  to  Himself. 


CHAPTER  XL    VERSES  18,  19. 

18  For  John  came  neither  eating  nor  drinking,  and  they  say,  He 
hath  a  devil.  19  The  Son  of  man  came  eating  and  drinking,  and  they 
say,  Behold  a  man  gluttonous,  and  a  winebibber,  a  friend  of  publicans 
and  sinners.  But  wisdom  is  justified  of  her  children. 


V.  18.  NEITHER  EATING  NOR  DRINKING]  Meete  esthion  meete  pinon,  'neither 
eating  nor  drinking ' ;  that  is,  as  the  generality  of  men  did,  without  any  peculiarity. 


MATTHEW,  XL  18,  19.  267 

His  meat  was  'locusts  and  wild  honey,'  and  his  drink  was  restricted  to  the  water 
of  spring  or  stream. 

A  DEVIL]  Daimonion,  'a  demon,' — always  in  New  Testament  used  of  an 
evil  spirit  or  fallen  angel.  The  demons  were  supposed  to  haunt  solitary  places ; 
hence  the  taunt  against  John.  The  name  diabolos,  'devil,'  is  never  applied  to  any 
evil  spirit  except  the  chief  of  fallen  angels  =  Satan  =  Beelzebub  =  Apollyon. 

V.  19.  A  MAN  GLUTTONOUS,  AND  A  WINEBIBBER]  Anthropos  phagos  kai 
oiiwpotees,  'a  man  (who  is)  an  eater  and  a  wine-drinker.'  Wicklif  (1380)  and 
Tyndale  (1534)  translate,  '  drynker  of  wyne.'  Beza  gives  homo,  cdax,  ft  vini  potor, 
'a  man,  an  eater,  and  a  drinker  of  wine.'  In  Greek  as  in  English,  'eater*  and 
'drinker  '  (phagos  and /0/<?f.r)  acquired  an  intensive  force,  and  came  to  signify  one 
addicted  to  a  more  than  customary  and  respectable  use  of  food  and  drink.  The 
A.  V.  pretty  accurately  marks  this  sense  by  the  renderings  '  gluttonous '  and 
1  winebibber ' ;  but  in  regard  to  oinopotees,  frequency  and  love  of  wine-drinking,  not 
intoxication  from  wine,  was  the  pith  of  the  charge  preferred. 

OF  HER  CHILDREN]  Ton  teknon  autees,  'of  her  children.'  Instead  of  kknon, 
Codices  Aleph  and  B  read,  ton  ergon  autees,  '  of  her  works. ' 

The  reports  of  St  Matthew  and  St  Luke  (in  the  translation  of  the  A.  V.)  may 
be  placed  side  by  side. 

Matt.  xi.  18,  19.  Luke  vii.  33 — 35. 

For  John   came  neither  eating  nor  For  John  the  Baptist  came  neither 

drinking,  and  they  say,  He  hath  a  eating  bread  nor  drinking  wine;  and 
devil.  The  Son  of  man  came  eating  ye  say,  He  hath  a  devil.  The  Son  of 
and  drinking,  and  they  say,  Behold  a  man  is  come  eating  and  drinking;  and 
man  gluttonous,  and  a  winebibber,  a  ye  say,  Behold  a  gluttonous  man,  and 
friend  of  publicans  and  sinners.  But  a  winebibber,  a  friend  of  publicans  and 
wisdom  is  justified  of  her  children.  sinners  !  But  wisdom  is  justified  of  all 

her  children. 


1.  The  diet  of  John  was  simple  and   uniform — such  as  the  wilderness  spon- 
taneously provided ;  his  dress  was  rough  and  hairy ;  his  residence  was  away  from 
the  haunts  of  man  ;  and  his  manner  was  austere.     The  multitude  was  awe-struck, 
but  the  profanely  bold  said,  '  He  has  a  demon,'  an  evil  spirit  that  enables  him  to 
bear  the  privations  and  fatigues  of  his  arduous  life.     In  truth,  he  was  a  Nazarite, 
and  more  than  a  Nazarite  [see  Note  on  Luke  i.  15]; — one  who,  in  the  perform- 
ance of  his  peculiar  mission  as  the  Awakening  Prophet  and  Forerunner  of  the 
Messiah,  was  divinely  devoted  to  do  and  be  that  which  was  best  adapted  for  the 
success  of  his  great  work. 

2.  Jesus,  who  would  have  done  precisely  as  John  did,  had  His  office  been  the 
same,  was  anointed  to' another  mission — that  of  preaching  and  presenting  in  His 
own  person  the  gospel  of  the  kingdom.     He  therefore  did  not  hold  Himself  aloof 
from  village,  town,  and  city,  nor  adopt  a  singular  attire,  nor  use  the  monotonous 
food  of  the  wilderness.     He  came  not  so  much  to  awe  by  His  wonders  as  to  woo 
by  His  gentleness.     His  life  was  eminently  social;  therefore,  in  common  parlance, 
He  came  'eating  and  drinking,'  while  for  both  food  and  drink  He  was  dependent 
upon  the  grateful  bounty  of  His  friends.     As  the  austerity  of  John's  life  led  his 
slanderers  to  charge  him  with  being  possessed  by  a  demon,  so  the  suavity  of  Jesus 
led  the  same  vituperators  to  charge  Him  with  indulgence  in  sensuous  delights,  with 
addiction   to    'the   pleasures   of  the  table,'   with  pampering   His   appetite,    and 
gratifying  a  taste  for  'good  living' — with  being  'an  eater  and  wine-drinker,' a 
LOVER  of  dainty  food  and  drink!     There  was  no  ground  for  this  charge;  for  self- 


268  MATTHEW,    XII.    26. 


indulgence,  especially  in  meats  and  drinks,  was  opposed  to  the  whole  purpose  of 
His  advent  and  redeeming  work.  He  was  the  grandest  example  of  Self-Denial 
the  world  ever  beheld ;  and  whoever  wishes  for  countenance  in  luxurious  tastes  and 
habits  must  go  elsewhere  than  to  Christ,  'the  Man  of  sorrows.'  The  reasoning 
that  "John  drank  no  wine,  while  Christ  did,  therefore  we  may,"  overlooks  or  con- 
founds the  most  important  distinctions,  (i)  It  ignores  the  fact  that  John,  as  a 
Nazarite,  abstained  from  all  solid  produce  of  the  vine,  and  from  all  juice  of  the 
grape,  and  that  Jesus,  not  being  a  Nazarite,  was  not  under  the  same  obligation,  and 
did  not  so  abstain,  as  we  know  from  the  account  of  the  Last  Supper;  but  the 
inference  that  therefore  Jesus  partook  of  intoxicating  liquor  (such  as  Solomon  and 
Habakkuk  condemned)  is  wholly  unsupported  and  unjustified.  The  contrast  was 
neither  universal  nor  special,  but  general,  and  hence  the  inference  is  illogical.  It 
is  not  necessary  to  assume  that  Christ  drank  all  kinds  of  wine — good,  bad,  or 
indifferent — because  John  abstained  from  all  kinds,  much  less  that  He  drank  only 
intoxicating  wine !  No  one  ever  thought  of  arguing  in  the  same  style  in  regard  to 
the  contrast  concerning  'eating.'  (2)  The  objection  confounds  the  official  life  of 
John  and  Jesus  with  their  personal  character,  and  virtually  assigns  to  John  a 
superiority  in  self-denial  to  the  Master.  It  supposes  that  Jesus  indulged  Himself 
in  things  which  John  refrained  from  under  a  more  rigorous  and  refined  ideal  of 
temperance ;  whereas,  as  we  have  remarked,  their  difference  of  living  was  due  to 
their  difference  of  office ;  and  there  is  not  a  particle  of  evidence  for  the  theory  that 
would  assign  to  John  a  mortification  of  fleshly  desire  which  the  Saviour  did  not 
practise.  Men  who  drink  strong  drink  '  because  they  like  it ' — from  the  animal 
excitement  or  '  comfort '  it  occasions, — and  who  refuse  to  deny  themselves  its  use, 
in  spite  of  all  the  good  they  might  thereby  effect,  cannot  be  permitted  to  shield 
themselves  by  their  appeal  to  the  spotless  Saviour,  'who  pleased  not  Himself,'  and 
"whose  meat  and  drink  it  was  to  do  the  will  of  His  father,  and  to  finish  His 
work."  The  real  sacrilege  of  such  an  appeal  is  thinly  disguised  beneath  the  veil  of 
affected  reverence  which  it  puts  on.  Whatever  food  or  drink  the  Lord  may  have 
partaken  of  was  not  for  the  purpose  of  gratifying  any  mere  fleshly  desire,  nor  is 
any  one  warranted  in  affirming  that  the  kind  of  food  or  drink  He  consumed  was 
calculated,  like  the  alcoholic  liquors  now  in  use,  to  engender  an  intemperate 
appetite,  and  rob  man  of  his  priceless  dower  of  reason  and  spiritual  affection. 
John  the  Baptist  had  not  a  demon,  and  Jesus  was  neither  an  effeminate  nor 
voracious  consumer  of  food  and  drink. 

3.  'Wisdom  is  justified  of  her  children.'  She  is  vindicated  by  the  works  of 
goodness  and  utility  to  which  she  gives  birth ;  and  as  John  and  his  Lord  have 
been  so  justified,  despite  the  aspersions  of  their  enemies,  so  every  true  reform,  such 
as  the  Temperance  movement,  illustrates  the  wisdom  out  of  which  it  has  sprung 
by  the  excellence  of  its  effects.  '  By  their  fruits  ye  shall  know  them '  is  a  criterion 
as  applicable  to  institutions  as  to  men. 


CHAPTER  XII.    VERSE  26. 

And  if  Satan  cast  out  Satan,  he  is  divided  against  himself;  how- 
shall  then  his  kingdom  stand  ? 


When  accused  of  exerting  Satanic  power  for  the  expulsion  of  evil  spirits,  the 
Redeemer  exposes,  by  this  question,  the  absurdity  of  the  hypothesis.  The  principle 
is  absolute  in  the  world  of  morals, — as  are  effects,  so  are  their  causes,  and  vice 
versa.  If  we  know  the  nature  of  a  cause,  we  may  predict  the  nature  of  the  effect ; 
and  knowing  the  effect,  we  can  pronounce  as  to  the  quality  of  the  cause.  Those 


MATTHEW,    XIII.    33.  269 

who  have  slandered  the  Temperance  reform  as  a  work  of  the  devil  are  confuted 
by  every  Temperance  society  and  adherent.  A  common  source  of  confusion  and 
error  lies  in  a  want  of  discriminating  between  real  and  spurious  effects.  The  faults 
of  Temperance  advocates  and  organizations  (;.  e.  the  faults  of  fallible  men,  taken  as 
we  find  them)  are  charged  upon  the  principle  of  abstinence,  which  is  as  unreasonable 
as  it  would  be  to  charge  all  the  sins  of  those  who  use  intoxicating  liquor  upon  the 
drink.  What  is  plain  to  the  candid  observer  is,  the  production  of  woeful  evils  by 
the  influence  of  alcoholic  beverages,  and  the  cessation  of  these  evils  (except  where 
they  have  become  morbidly  chronic)  whenever  these  beverages  are  renounced.* 
•To  call  evil  good,  and  good  evil,'  does  not  alter  the  constitution  of  things,  but  it 
is  a  serious  offence  against  the  Divine  law,  and  will  be  followed  by  a  perversion  of 
the  moral  sense  in  the  offender  himself. 


CHAPTER  XIII.    VERSE  33. 

Another  parable  spake  he  unto  them ;  The  kingdom  of  heaven  is 
like  unto  leaven,  which  a  woman  took,  and  hid  in  three  measures  of 
meal,  till  the  whole  was  leavened. 


To  LEAVEN]  Zumee,  'to  ferment.'  Yeast  is  albumen  in  a  state  of  decay.  The 
action  of  leaven  in  dough  converts  the  saccharine  particles  into  alcohol  and  car- 
bonic acid  gas,  when  the  effort  of  the  gas  to  escape  (or  rise  by  its  levity),  gives  to 
the  dough  the  porousness  of  light  bread.  But  by  pumping  artificially  made  gas 
into  the  dough,  as  is  now  done  under  Dagleish's  patent  for  agrated  bread,  the  same 
effect  is  produced,  and  the  waste  of  flour  (about  a  twelfth  part),  always  consequent 
upon  the  fermenting  process,  is  avoided.  This  waste,  taking  into  account  the 
quantity  of  bread  annually  manufactured,  is  very  great.  The  alcohol  generated  in 
common  dough  by  fermentation  is  afterward  expelled  by  the  heat  of  baking.  An 
attempt  once  made  to  collect  the  spirit  thus  evolved,  entirely  failed  as  a  speculation,, 
owing  to  the  smallness  of  the  quantity  and  the  difficulty  and  expense  of  condens- 
ing the  vapor ;  otherwise  the  alcohol  might  have  been  economized  for  scientific 
purposes. 

IN  THREE  MEASURES  OF  MEAL]  Eis  alturou  sata  tria,  '  in  three  sata  of  flour  r 
(or  meal).  The  word  saton  was  the  Greek  form  of  the  Hebrew  staA,  the  third  of 
an  ephah,  and  was  equal  to  2.%,  English  gallons.  Aleuron  (from  aleo,  to  grind) 
denoted  the  meal  of  any  sort  of  grain  separated  from  the  husks. 

TILL  THE  WHOLE  WAS  LEAVENED]  Heds  ou  fzumdthte  holon,  'until  the  whole 
(mass)  was  fermented.' 

The  Saviour  here  selects  one  characteristic  of  leaven  to  symbolize  the  penetrating 
and  assimilating  power  of  His  heavenly  influence.  Such  a  simile  does  not  modify 
the  striking  analogy  between  ferment  and  corruption  in  doctrine  or  life.  When 
the  Lord  declared,  '  I  will  come  on  thee  as  a  thief,'  the  single  point  of  comparison 
is  never  mistaken,  as  it  often  is  in  the  text  before  us,  where  prejudice  and  appetite 
interpose  their  blinding  influence. 

•The  Report  of  the  Committee  on  Intemperance  of  the  English  Ecclesiastical  Province  of  Can- 
terbury (1869),  shows  that  in  1300  districts  where  the  traffic  in  drink  is  suppressed  by  local  power, 
drunkenness,  crime,  lun.icv  and  iHiotcy  are  all  but  nil,  while  pauperism  is  at  a  minimum.  An  enter- 
prise which  thus  empties  Satan's  kingdom  can  hardly  originate  with  him. 


2/0  MATTHEW,   XV.    II,    l6 — 2O. 

CHAPTER  XIV.    VERSES  6,  7. 

6  But  when  Herod's  birthday  was  kept,  the  daughter  of  Herodias 
danced  before  them,  and  pleased  Herod.  7  Whereupon  he  promised 
with  an  oath  to  give  her  whatsoever  she  would  ask. 


These  texts,  compared  with  Mark  vi.  20 — 26,  make  it  very  evident  that  during 
the  excitement  of  a  birthday  revel  Herod  had  lost  his  habitual  caution,  and  given 
a  rash  and  wicked  promise  to  a  beautiful  but  profligate  woman,  in  obedience  to 
which  he  sacrificed  the  life  of  a  great  preacher  of  the  Reformation,  to  whom,  in 
his  sober  senses,  he  had  respectfully  and  gladly  listened.  In  our  comments  on 
various  passages  of  the  Old  Testament  we  have  already  illustrated  the  relations 
between  intemperance  and  the  unwise  and  cruel  acts  of  kings  and  rulers.  From 
the  time  of  Alexander  to  the  present  day  history  is  full  of  terrible  examples  of 
the  disastrous  political  influences  of  drinking,  one  of  the  latest  of  which  has  been 
seen  in  the  British  Abyssinian  war  (1867-8),  King  Theodore,  from  being  a  prudent 
and  amiable  ruler,  having  been  gradually  transformed,  by  his  drinking  habits,  into 
a  sanguinary  and  capricious  tyrant,  altogether  unamenable  to  the  power  of  reason. 


CHAPTER  XV.    VERSES  n,  16 — 20. 

ii  Not  that  which  goeth  into  the  mouth  defileth  a  man ;  but  that 
which  cometh  out  of  the  mouth,  this  defileth  a  man.  .  .  .  16  And 
Jesus  said,  Are  ye  also  yet  without  understanding  ?  17  Do  not  ye  yet 
understand,  that  whatsoever  entereth  in  at  the  mouth  goeth  into  the 
belly,  and  is  cast  out  into  the  draught  ?  18  But  those  things  which 
proceed  out, of  the  mouth  come  forth  from  the  heart;  and  they  defile 
the  man.  19  For  out  of  the  heart  proceed  evil  thoughts,  murders, 
adulteries,  fornication,  thefts,  false  witness,  blasphemies:  20 These 
are  the  things  which  defile  a  man :  but  to  eat  with  unwashen  hands 
defileth  not  a  man. 


This  passage  (with  the  corresponding  one,  Mark  vii.  15,  18 — 23)  has  been 
strangely  cited  to  prove  that  intoxicating  liquors,  as  physical  agents,  cannot  defile 
a  man,  seeing  that  all  evil  is  from  within,  and  not  from  without. 

1.  Those  who  reason  after  this  fashion  should,  by  virtue  of  the  same  premises, 
deny  that  any  quantity  of  intoxicating  liquor  can  defile  the  user ;  and  that  since  no 
moral  or  immoral  effect  is  connected  with  it,  whether  the  quantity  consumed  be 
a  glass  or  a  gallon,  a  beaker  or  a  barrel,  matters  nothing. 

2.  Were  it  granted  that  intemperance  is  a  sin  of  the  heart,  like  pride,  covetous- 
ness,  etc.,  yet  the  occasion  of  the  sin  being  intimately  connected  with  the  use  of 
strong-drink,  abstinence  from  the  drink  may  be  highly  expedient  as  a  means  of 
avoiding  the  sin. 

3.  Could  it  even  be  proved  (contrary  to  all  evidence  and  experience)  that  as  a 
mental  offence  (the  desire  to  get  drunk),  intemperance  would  be  as  frequent  as  it  is 
now,  were  all  intoxicating  liquors  banished, — the  absence  of  the  actual  and  overt 
offence  would  exempt  the  world  from  so  much  suffering,  civil  crime,  and  social 
calamity,   that  the  exclusion  of  the  drinks  would  be  worthy  of  every  effort  to 
secure  it. 

4.  The  scope  of  the  Saviour's  teaching  in  this  place  is  entirely  distorted  by  the 
attempt  to  deduce  from  it  the  conclusion,  that  the  use  of  intoxicating  liquors  is  a 


MATTHEW,    XVI.    6,    II,    12.  2/1 

matter  of  moral  indifference,  and  that  intemperance  originates  in  the  heart,  (i) 
The  Lord  is  opposing  that  superstition  of  the  Pharisees  which  attached  a  moral 
value  to  the  ceremonial  purifications  and  distinctions  of  food  as  clean  and  unclean; 
and  He  asserts,  in  contradiction  to  them,  that  moral  evil  is  of  the  heart,  and  cannot 
depend  upon  what  is  eaten,  and  how  it  is  partaken  of — though,  of  course,  either 
might  illustrate  the  state  of  the  heart  in  relation  to  a  Divine  precept.  But  certainly, 
to  ignore  natural  influences  by  the  authority  of  a  text  which  sets  up  real  as  above 
ceremonial  distinctions,  is  a  case  of  clear  perversion.  (2)  The  Lord's  remarks  had 
no  respect  to  the  special  nature  and  effects  of  intoxicants,  such  as  the  articles 
alcohol  and  chloroform,  or  the  natural  narcotics,  opium  and  bhang ;  and  it  is  little 
short  of  impiety  to  adduce  His  words  in  contravention  of  the  well-known  and 
indisputable  influence  of  such  things  to  excite  a  diseased  craving  [see  Note  on  chap, 
iv.  7],  the  indulgence  of  which  is  productive  of  the  most  criminal  results,  inflam- 
ing every  evil  predisposition,  and  giving  rise  to  thoughts,  passions,  blasphemies, 
and  vicious  actions,  which  but  for  them  would  have  had  no  existence.  It  is  not 
true,  as  every  one  knows,  that  it  makes  no  moral  difference  to  the  world  whether 
intoxicating  liquors  are  used  or  disused ;  and  to  represent  the  Saviour  as  asserting 
what  is  contrary  to  universal  knowledge  is  a  fearful  example  of  wresting  the  words 
of  holiness  and  truth. 

5.  The  very  opposite  conclusion  to  the  one  above  offered  may  lawfully  be  drawn 
from  the  Saviour's  argument ;  for  if  there  be  no  virtue  in  mere  ceremonialism,  nor 
vice  in  the  absence  of  it — if  the  state  of  the  heart  is  the  one  matter  of  paramount 
importance, — how  carefully  ought  the  Christian  to  guard  himself,  as  well  as  others, 
from  all  indulgence  in  those  seductive  drinks,  which  'cause  the  heart  to  utter 
perverse  things,' — which,  unlike  ordinary  articles  of  food,  act  specifically  upon 
the  nervous  system,  and  through  it  upon  the  whole  man  as  a  moral  and  spiritual 
being!  Even  if  drink  did  nothing  more  than  to  lay  the  heart  open  to  Satanic 
influences,  how  sedulously  ought  it  to  be  shunned !  * 


CHAPTER  XVI.    VERSES  6,  n,  12. 

6  Then  Jesus  said  unto  them,  Take  heed  and  beware  of  the  leaven 
of  the  Pharisees  and  of  the  Sadducees.  .  .  .  »  How  is  it  that  ye 
do  not  understand  that  I  spake  //  not  to  you  concerning  bread,  that 
ye  should  beware  of  the  leaven  of  the  Pharisees  and  of  the  Sadducees  ? 
iaThen  understood  they  how  that  he  bade  them  not  beware  of  the 
leaven  of  bread,  but  of  the  doctrine  of  the  Pharisees  and  of  the  Sad- 
ducees. 


BEWARE  OF  THE  LEAVEN]  Prosechett  apo  tees  zumees,  'hold  yourselves  from  the 
ferment.'  Prosecho,  'to  have  (or  hold)  to,'  is  generally  used  in  the  sense  of 
applying  the  mind  to  a  thing;  but  when,  as  in  this  case,  it  is  followed  by  apo, 
'from,'  the  verb  expresses  the  concentration  of  the  mind  with  a  view  to  avoiding 
the  object,  and  is  then  practically  synonymous  with  apccho,  '  to  hold  off  from,'  '  to 
abstain.' 

V.    12.    BUT   OF    THE    DOCTRINE   OF  THE   PHARISEES  AND   OF   THE    SADDUCEES] 

Air  apo  tees  didachces  ton  Pharisaion  kai  Saddoukaion,  'but  from  the  teaching  of 

•Contrast  the  hardness  and  tenacity  of  many  professing  Christians  on  this  subject— their 
insensibility  to  the  circumstances  of  the  case,  and  consequent  duty— with  the  conscientious  de- 
claration of  a  late  distinguished  physician,  that  the  danger  attendant  upon  the  use  of  alcoholics  had 
frequently  prevented  him  from  prescribing  them,  tven  as  nudicitut. 


272  MATTHEW,    XVIII.    7 — 9. 

the  Pharisees  and  Sadducees.'   Didachee  (from  didasko,  to  teach)  frequently  denotes, 
as  here,  the  thing  taught  =»  the  doctrine. 


Evil  doctrine  is  compared  by  the  Lord  to  leaven,  from  its  tendency  to  corrupt  the 
mind,  by  the  false  principles  injected  and  the  irreligious  conduct  in  which  it  issues. 
The  Pharisees  made  rabbinical  tradition  paramount  to  the  plainest  precepts  and 
spirit  of  the  Mosaic  law,  'judgment,  justice,  and  mercy' ;  and  the  Sadducees,  by 
their  skepticism,  struck  at  the  root  of  all  spiritual  devotion.  Such  'leaven '  could  not 
be  too  earnestly  and  completely  excluded  if  faith  and  righteousness,  acceptable  to 
the  holy  God,  were  to  flourish  and  abound. 


CHAPTER  XVI.    VERSE  24. 

:o  his  disciples,  If  any  m< 

,nd  take  up  his  cross,  and 

[See  also  Mark  viii.  34,  and  Luke  ix.  23.] 


Then  said  Jesus  unto  his  disciples,  If  any  man  will  come  after  me, 
let  him  deny  himself,  and  take  up  his  cross,  and  follow  me. 


Christian  self-denial  embraces — (i)  The  denial  of  all  propensities  entirely  vicious. 

(2)  The  denial  of  all  sensuous  pleasures  which  needlessly  expose  to  moral  danger. 

(3)  The  denial  of  all  gratifications  which  would  disqualify  for  the  adequate  per- 
formance of  all  Christian  duties.     These  acts  are  said  to  be  the  denial  of  a  man's 
self,  because  they  are  the  denial  of  those  appetencies  which  are  strongest  in  the 
unrenewed  nature.     Let  it  not  be  supposed,  however,  that  Christian  self-denial  is 
self-mortification  in  the  blind  ascetic  sense,  or  an  effort  at  self-annihilation   in 
the  Buddhist  sense.     On  the  contrary,  Christian  self-denial  tolerates  an  enjoyment 
of  all  innocent  (and  in  the  best  sense  natural)  sources  of  pleasure,  while  it  qualifies 
for  a  participation  in  the  happiness  of  the  spiritual  life.     It  is,  in  short,  the  subjec- 
tion of  the  inferior  nature  in  order  that  the  superior  nature  may  be  more  fully 
developed ;  and  any  pain  and  constraint  attendant  at  first  on  the  practice  of  this 
self-denial  will  not  only  be  recompensed  by  the  joy  it  brings,  but  will  in  due  time 
be  greatly  diminished  by  the  force  of  habit,  and  by  the  spontaneous  preference  of 
things  that  are  pure  and  good.     The  question  whether  self-denial   should  be 
practised  in  regard  to  intoxicating  liquors  is  of  vast  importance.     They  are  mostly 
used  on  account  of  the  sensuous   pleasure  they  impart — a  pleasure  inevitably 
associated  with  more  or  less  of  moral  peril ; — and  their  promiscuous  use  is  con- 
stantly prolific  in  misery  and  sin  of  every  description.     '  Would  the  Church  and 
the  world  be  better  without  them?  would  my  individual  state  and  capacity  for 
usefulness  be  improved  by  abstinence  ?  ' —  are  inquiries  which   every  professing 
follower  of  Christ  is  under  obligation  to  put  to  himself;  and  if,  having  answered 
them  in  the  affirmative,  he  refuses  to  follow  up  conscience  by  a  corresponding 
conduct,  he  may  be  said,  without  a  breach  of  Christian  charity,  to  fall  short  so  far 
of  the  standard  presented  in  this  passage.     The  Lord  Jesus  Christ  is  the  perfect 
model  of  self-denial,  for  He  never  refused  to  sacrifice  mere  taste  or  liking  for  the 
sake  of  spiritual  good,  whether  of  Himself  or  others ;  and  therein  '  He  has  left  us 
an  example,  that  we  should  follow  His  steps.' 


CHAPTER  XVIII.    VERSES  7—9. 

7  Woe  unto  the  world  because  of  offences !  for  it  must  needs  be 
that  offences   come;   but  woe  to  that  man  by  whom   the   offence 


MATTHEW,    XXI.    33.  %  2/3 

cometh  !  s  Wherefore  if  thy  hand  or  thy  foot  offend  thee,  cut  them 
off,  and  cast  them  from  thee :  it  is  better  for  thee  to  enter  into  life  halt 
or  maimed,  rather  than  having  two  hands  or  two  feet  to  be  cast  into 
everlasting  fire.  9  And  if  thine  eye  offend  thee,  pluck  it  out,  and 
cast  //  from  thee :  it  is  better  for  thee  to  enter  into  life  with  one  eye, 
rather  than  having  two  eyes  to  be  cast  into  hell  fire. 


V.  7.  OFFENCES]  Ta  skandala,  '  stumbling-blocks  '=  causes  of  moral  offence  or 
wrong-doing. 


The  two  '  woes  '  of  verse  7  are  to  be  distinguished.  There  is  woe  *  to  the  world,' 
from  or  by  the  causes  of  stumbling  which  are  in  it ;  and  there  is  pleen  oitai,  '  woe 
besides  '  (= '  more  woe,'  or  greater  woe)  to  the  man  by  whom  stumbling  comes.  It 
is  bad  for  men  to  stumble ;  it  is  worse  for  those  who  cause  them  to  do  so.  The 
tempter  is  not  exonerated  because  the  victim  was  able  to  resist,  nor  will  he  be 
acquitted  by  urging  (if  truly)  that  he  did  not  tempt  for  temptation's  sake,  or  out  of 
pure  malignity.  The  application  of  this  solemn  passage  to  the  whole  system  of 
making,  providing,  and  vending  intoxicating  liquors  must  be  apparent  on  reflection. 
Who  is  ignorant  of  the  dangerous  nature  of  those  drinks  ?  and  who,  if  cognizant  of 
their  nature,  cannot  but  know  that  by  recommending  and  circulating  them  he  may 
be  at  any  moment  setting  a  stumbling-block  in  the  way  of  others  ?  The  traffic  in 
intoxicating  liquors  is  specially  open  to  condemnation,  since  the  direct  object  of 
the  vender  is  pecuniary  gain ;  and  his  observation  must  prove  to  him  that  their 
promiscuous  sale  is  attended  with  woeful  consequences  to  the  physical,  social,  and 
moral  welfare  of  society.  That  the  State  should  license  him  to  traffic  in  such 
liquors  is  itself  a  scandal,  but  the  fact  is  not  a  plea  which  will  avail  him  in  the 
Supreme  Court  of  Justice  and  Equity. 

[Verses  8  and  9  are  substantially  similar  to  Matt.  v.  29,  30,  on  which  see  Notes.  "| 


CHAPTER  XXI.    VERSE  33. 

Hear  another  parable :  There  was  a  certain  householder,  which 
planted  a  vineyard,  and  hedged  it  round  about,  and  digged  a  wine- 
press in  it,  and  built  a  tower,  and  let  it  out  to  husbandmen,  and  went 
into  a  far  country. 


HOUSEHOLDER]  Oikodespotets,  'house-ruler.' 

A  VINEYARD]  Ampelona,  the  accusative  of  amptlon,  'a  vineyard,'  from  ampe- 
los,  '  a  vine  ' ;  but  the  derivation  of  this  last  is  obscure.  Very  doubtful  is  that 
which  refers  it  to  em  —am,  and  peelos,  'clay,'  also  an  Ionic  equivalent  for  oinos, 
'  wine  ' ;  so  that  ampclos  =  '  that  which  contains  wine.'  Another  conjecture  points 
to  ampi  (^Eolic  for  amphi),  'round, 'and  helisso,  'to  twirl,'  'to  bend';  whence 
helix,  'a  tendril.'  This  etymology  of  ampelos  would  correspond  to  that  of  the 
Hebrew  gtphln,  'a  twig,'  applied  to  the  vine  as  the  principal  flexile  plant. 

HEDGED  IT  ROUND  ABOUT]  Phragmon  auto  ptrietheeke,  'and  placed  round  it 
an  enclosure '  (fence  or  hedge). 

AND  DIGGED  A  WINEPRESS  IN  IT]  JCai  vruxen  en  auto  leenon,  'and  digged  in 

it  a  press.'     Leenos  is  supposed  to  have  come  from  loo,  '  to  contain  ' ;  so  that  the 

leenos  (Doric,  lanos)  was  the  place  which  contained  the  grapes  preparatory  ti 

treading      [Hence  ho  Letttaws,  '  the  Lcenian,'  was  one  of  the  names  of  Bacchus  ; 

35 


2/4  MATTHEW,    XXIV.    38,    48,   49. 

Leenai  =  Bacchantes,  female  votaries  of  Bacchus  ;  the  Leenaia  were  the  feasts  held 
in  honor  of  Bacchus ;  Leenaion  was  the  name  of  the  month  when  this  festival 
was  celebrated ;  ho  epi  Leenaio  agon  was  the  contest  at  the  Leensean  festival  in 
dramatic  poetry;  leenaika  were  things  prepared  for  this  festival,  such  as  odes, 
etc.] 

AND  BUILT  A  TOWER]  Kai  okodomeese  purgon  'and  erected  a  tower.'  Purges, 
'a  place  of  defence,'  is  thought  to  be  analogous  to  the  Teutonic  burg,  whence  our 
*  burgh  '  and  '  borough. ' 

To  HUSBANDMEN]  Georgois,  '  to  workers-of-the-earth  '=  agriculturists,  farmers. 
Gorges — from^w,  'earth,'  and  ergo,  'to  work' — signifies  one  who  tills  the  soil. 
Agriculture  was  held  in  high  esteem  by  the  ancients,  and  not  without  reason. 
Adam  was  charged  to  dress  and  keep  the  garden  of  Eden ;  and  in  all  succeeding 
periods  tillage  has  necessarily  been  the  first  and  chief  resource  of  mankind  for 
sustenance. 


It  has  been  observed  that  the  introduction  to  this  parable  more  closely  resembles 
a  passage  in  the  Old  Testament  than  any  other  of  the  Saviour's  addresses.  [See 
Notes  on  Isa.  v.  I,  2;  and  Mark.  xii.  I.] 


CHAPTER  XXIV.    VERSE  38. 

For  as  in  the  days  that  were  before  the  flood  they  were  eating  and 
drinking,  marrying  and  giving  in  marriage,  until  the  day  that  Noe 
entered  into  the  ark. 


EATING  AND  DRINKING]  Trogontes  kai  pinontes,  'eating  and  drinking. '  Trogo, 
*  to  grind  with  the  teeth,'  indicates  primarily  the  act  of  eating  food  requiring  to  be 
ground  or  cracked  j  but  in  the  New  Testament  usage  it  bears  the  general  sense  of 
'toeat.' 


*  Eating  and  drinking '  is  here  used  in  the  emphatic  sense  of  eating  and  drinking 
profusely  and  luxuriously ;  but  the  terms  are  too  indefinite  to  warrant  the  conclu- 
sion that  the  antediluvians  hardened  themselves  in  sin  by  the  copious  use  of 
intoxicating  liquors,  though  the  probability,  taking  all  things  into  account,  inclines 
to  that  hypothesis.  [See  Notes  on  Gen.  vi.  5 ;  and  Luke  xvii.  26 — 28.] 


CHAPTER  XXIV.    VERSES  48,  49. 

48  But  and  if  that  evil  servant  shall  say  in  his  heart,  My  lord 
delayeth  his  coming;  49  And  shall  begin  to  smite  his  fellow-servants, 
and  to  eat  and  drink  with  the  drunken. 


V.  49.  AND  TO  EAT  AND  DRINK  WITH  THE  DRUNKEN]  Esthiein  de  kai  pineln 
meta  ton  methuonlon,  'also  to  eat  and  to  drink  with  those-who-are-gorging.'  The 
structure  of  this  clause  shows  that  the  reference  is  not  to  intoxication,  but  to 
sensual  indulgence, —  the  wicked  servant  being  supposed  to  eat  and  to  drink  in  the 
company  of  those  who  are  filling  themselves  to  satiety  with  both  food  and  drink. 
Codices  Aleph,  B,  C,  and  D  read,  esthiee  de  kai  pinee,  'and  should  eat  and  drink ' ; 
the  V.,  manducet  autem  et  bibat  cum  ebriosis,  'but  shall  eat  and  drink  with 


MATTHEW,    XXVI.    17,    26 — 29.  275 

drunkards.'  Beza  has  quinetiam  edere  et  bibere  cum  ebriis,  'even  to  eat  and  to 
•drink  with  those  who  are  drunk.'  In  Latin,  the  earius,  'man  drunk,'  differs  from 
the  ebriosus,  'drunkard '  = 'man  accustomed  to  get  drunk.'  Augustine  applies 
this  distinction  in  extenuation  of  Noah's  single  and  undesigned  act  of  inebriation. 
[See  Note  on  Luke  xii.  45.] 


CHAPTER  XXV.    VERSE  35. 

For  I  was  an  hungered,  and  ye  gave  me  meat :  I  was  thirsty,  and  ye 
gave  me  drink :  I  was  a  stranger,  and  ye  took  me  in. 


THIRSTY,  AND  YE  GAVE  ME  DRINK]  Edipsecsa,  kai  epotisate  me,  '  I  thirsted, 
and  ye  gave-driak-to  me.' 


The  kindness  shown  to  Christ's  poor  is  kindness  shown  to  Him,  and  the  best 
kindness  is  to  give  in  all  cases  that  which  is  most  suitable  to  relieve  the  real  wants 
of  the  suffering.  Benevolence,  even  Christian  benevolence,  often  fails  of  its 
object — nay,  sometimes  defeats  itself — by  being  divorced  from  sound  judgment. 
In  ordinary  life  how  common  it  is  to  see  intoxicating,  thirst-creating  drinks  given 
for  the  removal  of  thirst !  When  alcoholic  liquors  assuage  the  sensation  of  thirst, 
they  do  so  by  narcoticizing  the  nerves  of  feeling,  and  only  partially  answer  the  end 
indicated  by  thirst,  by  virtue  of  the  water  they  contain.  They  universally,  by  their 
action  on  the  blood,  increase  thirst  to  the  extent  of  their  alcoholic  potency,  even 
where  they  do  not  occasion  that  diseased  state  of  the  nervous  system  known  as 
dipsomania,  or  '  thirst-frenzy,'  which  is  fed  by  every  new  supply  of  the  fiery  fuel. 


CHAPTER  XXVI.    VERSE  17. 

Now  the  first  day  of  the  feast  of  unleavened  bread  the  disciples 
came  to  Jesus,  saying  unto  him,  Where  wilt  thou  that  we  prepare  for 
thee  to  eat  the  passover  ? 

NOW  THE  FIRST  DAY  OF  THE  FEAST  OF  UNLEAVENED  BREAD]  Tee  de  protee 
t~m  azum~>H,  'now  on  the  first  (day)  of  the  unfermented  things.'  Tyndale's  and 
Cranmer's  versions  read,  'swete  breed.' 


XXVI.    VERSES  26 — 29. 

26  And  as  they  were  eating,  Jesus  took  bread,  and  blessed  //,  and 
brake  it,  and  gave  it  to  the  disciples,  and  said,  Take,  eat ;  this  is  my 
body.  27  And  he  took  the  cup,  and  gave  thanks,  and  gave  //  to  them, 
saying,  Drink  ye  all  of  it ;  28  For  this  is  my  blood  of  the  new  testa- 
ment, which  is  shed  for  many  for  the  remission  of  sins.  29  But  I  say 
unto  you,  I  will  not  drink  henceforth  of  this  fruit  of  the  vine,  until 
that  day  when  I  drink  it  new  with  you  in  my  Father's  kingdom. 


V.  27.   THE  CUP]    To  poterion,   'the  drinking-vessel,'    'the  cup.'    Potecrion 
(also poteen) — signifying  a  vessel,  cup,  or  goblet  to  drink  from — is  related  to  poton 


2/6  MATTHEW,    XXVI.    26 — 29. 

and/<7/<?<?.f,  '  drink ' ;  potos,  '  a  draught ' ;  potizo,  '  to  give  to  drink,' — all  derived  from 
pino,  'to  drink.'  Codices  Aleph,  B,  and  Z  have  poteerion,  'a  cup,'  instead  of  h» 
poteerion,  '  the  cup. ' 

AND  GAVE  THANKS]  Kai  eucharisteesas,  'and  giving  thanks.'  The  name  of 
'eucharist'  applied  to  the  Lord's  Supper  as  the  ordinance  of  special  thanksgiving, 
is  of  great  antiquity.  Justin  Martyr,  having  said  that  thanks  were  given  for  the 
bread  and  wine-and-water,  adds,  "And  this  very  provision  is  called  by  us  Thanks- 
giving (kai  hee  trophee  autee  kaleitai  par3  hee  heemon  Eucharistia)" 

DRINK  YE  ALL  OF  IT]  Piete  ex  autou  pantes,  < drink  ye  of  it— all  (ye).'  Codex 
D  is  without pantes,  'all.' 

V.    28.     FOR    THIS    IS    MY    BLOOD    OF    THE    NEW    TESTAMENT]    Codices    Aleph. 

and  B  omit  kainees,  '  new. ' 

V.  29.  I  WILL  NOT  DRINK  HENCEFORTH  OF  THIS  FRUIT  OF  THE  VINE]  Ou 
mee  pio  ap1  arti  ek  toutou  tou  genneematos  tees  ampelou,  '  I  will  not  drink  from  hence 
out  of  this,  the  offspring  of  the  vine. '  Genneema  is  '  that  which  is  born '  or  *  pro- 
duced,' from  gennao,  '  to  beget.'  Codices  Aleph,  A,  B,  C,  and  D,  all  read  genee- 
matos  (with  one  «). 

UNTIL  THAT  DAY  WHEN  I  DRINK  IT  NEW  WITH  YOU  IN  MY  FATHER'S 
KINGDOM]  Heos  tees  heemeras  ekeinees,  hotan  auto  pino  melJ?  humon  kainon  en  lee 
basileia  tou  patros  mou,  '  until  that  day  when  I  will  drink  it  with  you  new  in  the 
kingdom  of  my  Father.'  Papias,  who  lived  just  at  the  close  of  the  apostolic  age, 
and  wrote  an  'Exposition  of  the  Oracles  of  the  Lord,'  gives  a  legendary  account 
of  a  prophecy  ascribed  to  the  Saviour,  and  contained  in  these  words, — "  The  days 
shall  come  in  which  vines  shall  grow,  each  bearing  ten  thousand  shoots,  and  on 
each  shoot  ten  thousand  branches,  and  on  each  branch  ten  thousand  twigs,  and  on 
each  twig  ten  thousand  clusters,  and  on  each  cluster  ten  thousand  grapes,  and  each 
grape  when  pressed  shall  yield  jive-and-twenty  measures  of  wine  (vinos).  And  when 
any  of  the  saints  shall  have  taken  hold  of  one  of  these  clusters,  another  shall  cry, 
'I  am  a  better  cluster,  take  me,  bless  the  Lord  through  me.'  "  The  passage  is 
interesting  in  a  critical  sense,  as  showing  that  the  juice  as  expressed  from  the  grape 
was  called  '  wine ' ;  otherwise  the  legend  must  be  classed  with  similar  hyperbolisms 
preserved  in  the  Talmud  and  later  Targums.  It  has  been  supposed,  with  some 
probability,  that  the  legend  got  into  circulation  as  a  paraphrase  of  this  29th  verse, 
and  that  Papias  was  induced  to  record  and  accept  it  because  it  harmonized  with  his 
view  of  a  material  and  millennial  reign  of  Christ  upon  the  earth  after  the  general 
resurrection. 


'  The  cup '  is  used  by  figure  or  ellipsis  for  that  which  it  contained ;  and  if  we  inquire, 
What  did  the  cup  contain  ?  the  answer  given  must  be  that  of  the  Lord  himself, — 
'the  fruit  (or  produce)  of  the  vine'  in  a  liquid  state.  The  further  question,  Was 
this  juice  of  the  grape  fermented?  is  one  which  has  excited  considerable  discussion, 
and  is  of  deep  interest  in  connection  with  the  Temperance  reform.  The  earliest 
Temperance  bonds  of  union  consisted  of  pledges  of  abstinence  from  intoxicating 
liquors,  'except  as  a  medicine  or  in  a  religious  ordinance';  the  object  being  la 
avoid  the  difficulty  that  might  have  arisen  had  absence  from  the  Lord's  Supper,  or 
the  rejection  of  the  cup,  been  required  as  a  condition  of  Temperance  membership. 
As  the  Temperance  movement  also  was  a  practical  one,  aiming  to  remove  the  evils 
consequent  on  the  use  of  intoxicating  liquors  for  diet  or  mere  gratification,  it  was 
felt  that,  were  they  for  a  time  confined  strictly  to  medicinal  or  sacramental  purposes, 
that  practical  purpose  would  not  be  seriously  impaired.  But  its  opponents  would 
not  permit  this  neutrality  to  exist ;  they  taunted  its  friends  with  inconsistency  in 


MATTHEW,    XXVI.    26 29.  277 

using,  as  the  symbol  of  redemption,  that  liquor  which  they  condemned  unsparingly 
elsewhere;  and  such  taunts,  combined  with  the  scruples  of  abstainers  and  the 
attraction  of  the  subject  itself,  led  to  a  more  careful  and  exact  inquiry  into  the 
nature  of  this  Eucharistal  emblem. 

I.  Those  who  hold  that  the  'cup'  contained  fermented  grape -juice  allege — 
I.  That  the  phrase  '  fruit  of  the  vine  '  was  a  periphrastic  expression  for  oinos  (wine), 
and  that  oinos  always  designated  the  fermented  juice  of  the  grape.  2.  That  at  the 
time  of  the  passover,  grapes  out  of  which  the  juice  could  have  been  expressed  for 
drinking  were  not  to  be  procured.  3.  That  the  prediction  of  the  Saviour  that  He 
would  no  more  drink  of  the  fruit  of  the  vine  till  He  drank  of  it  netv  in  the  heavenly 
kingdom,  implies  that  He  had  then  partaken  of  the  old  wine,  commonly  used  and 
preferred  (Luke  v.  39).  4.  That  it  is  evident,  from  the  Mishna  and  the  writings 
of  the  rabbins,  that  grape-juice  which  could  intoxicate  was  used  at  the  passover. 
5.  That  the  practice  of  the  modern  Jews  supports  the  inference  that  the  wine  was 
intoxicating.  6.  That  the  ancient  custom  of  mingling  water  with  the  sacramental 
wine  favors  the  same  conclusion.  7.  That  the  practice  of  using  unfermented 
grape-juice  at  the  Lord's  Supper  has  been  treated  as  an  innovation,  and  has 
received  ecclesiastical  condemnation ;  as,  for  example,  by  the  Third  Council  of 
Braga,  which  condemned  as  heretics  "those  who  used  no  other  wine  but  what 
they  pressed  out  of  the  clusters  of  the  grapes,  which  were  then  presented  at  the 
Lord's  table." — (Bingham's  'Church  Antiquities.')  8.  That  the  practice  of  all  the 
Christian  churhes  of  the  East  and  West,  save  that  of  the  Abyssinian  branch,  is 
opposed  to  the  use  of  unfermented  wine.  This  is  specially  urged  by  Dr  Tattam^ 
late  Archdeacon  of  Bedford,  and  is  repeated  in  two  or  three  Biblical  Cyclopaedias 
of  recent  date. 

To  these  arguments  it  may  be  answered,  each  in  order  :— I.  That  the  avoidance 
of  the  term  '  wine  '  by  the  Saviour,  and  by  the  apostle  Paul  in  his  extended 
reference  to  the  Lord's  Supper  (i  Cor.  xi),  is,  at  least,  remarkable,  and  cannot  fail 
to  suggest  to  the  devout  reader  the  wish  of  Jesus  that  the  analogy  between  Himself 
and  the  vine,  on  which  He  discoursed  at  this  solemn  period  (John  xv.),  should  be 
impressed  upon  His  followers.  It  is  the  true  'living  vine,'  and  the  fresh  unde- 
composed  fruit  of  it,  that  are  naturally  prominent.  It  rather  follows  (i)  that  Jesus 
did  not  choose  a  periphrastic  and  figurative  expression  to  convey  the  idea  of  wine, 
which  the  word  oinos  would  have  conveyed  directly  and  without  circumlocution. 
But  (2)  it  does  not  follow,  even  if  '  fruit  of  the  vine '  was  used  as  equivalent  to  oinos 
(wine),  that  the  wine  must  have  been  fermented.  Oinos,  like  the  Hebrew  yayin, 
was  a  generic  name  for  the  expressed  juice  of  the  grape  in  every  state,  and  was 
certainly  applied  to  the  juice  within  the  grape,  if  not  to  the  grape  itself.  The  Lxx., 
whose  translation  of  the  Old  Testament  was  used  by  the  Saviour,  gives  it  as  the  equi- 
valent of  yayin  and  tirosh  in  passages  where  the  idea  of  fermentation  is  necessarily 
excluded.  (See  Notes  on  Judg.  ix.  13 ;  Jer.  xl.  10,  n  ;  and  Appendix  A.)  Recipes 
for  preparing  various  kinds  of  wines  without  fermentation  have  been  preserved  by 
wiiters  of  antiquity;  and  the  common  practice  of  boiling  their  wines,  and  also  of 
largely  diluting  them,  showed  that  the  action  of  fermentation  (in  producing  an 
intoxicating  liquor)  was  not  regarded  by  the  ancients  as  essential  to  the  existence 
o(  oinos.  It  is,  therefore,  a  false  assumption  that  oinos  always  denoted  fermented 
grape-juice,  or  that  fermented  oinos  always  continued  inebriating;  and  in  no  case 
could  the  inference  be  sustained,  that  by  '  offspring  of  the  vine '  the  Lord  intended 
to  use  an  expression  synonymous  with  oinos  as  a  fermented  and  intoxicating  drink. 

2.  The  Jewish  passover,  it  is  true,  was  six  months  after  the  vintage;  but  in 
grape-growing  countries  nothing  is  easier  than  to  preserve  an  abundant  supply  of 


278  MATTHEW,    XXVI.    26 — 29. 

grapes  from  one  vintage  to  another.  Mr  E.  C.  Delavan,  of  America,  was  intro- 
duced, when  in  Italy,  to  one  of  the  largest  wine  manufacturers,  who,  he  says, 
"informed  me  that  he  had  then  in  his  lofts,  for  the  use  of  his  table  until  the  next 
vintage,  a  quantity  of  grapes  sufficient  to  make  one  hundred  gallons  of  wine  ;  that 
grapes  could  always  be  had,  at  any  time  of  the  year,  to  make  any  desirable  quantity ; 
and  that  there  was  nothing  in  the  way  of  obtaining  the  fruit  of  the  vine  free  from 
fermentation,  in  wine  countries,  at  any  period.  A  large  basket  of  grapes  was  sent 
to  my  lodgings,  which  were  as  delicious,  and  looked  as  fresh,  as  if  recently  taken 
from  the  vines,  though  they  had  been  picked  for  months."  The  merchant  was 
Signer  Peppini,  of  Florence.  Niebuhr,  in  his  'Travels  through  Arabia,'  mentions 
(Heron's  translation,  vol.  i.  p.  406)  that '  the  Arabs  preserve  grapes  by  hanging  them 
up  in  their  cellars  and  eating  them  almost  through  the  whole  year.'  Swinburne, 
in  his  '  Travels,'  p.  167,  says  of  the  Spaniards,  '  They  have  the  secret  of  preserving 
grapes,  sound  and  juicy,  from  one  season  to  another.'  Josephus,  in  his  '  Wars  of 
the  Jews  '  (b.  vii.  c.  8,  s.  4),  states,  in  reference  to  the  fortress  of  Massada,  "  There 
was  also  wine  and  oil  in  abundance,  with  all  kinds  of  pulse  and  dates,  heaped  up 
together.  These  fruits,  all  fresh  and  full  ripe,  were  in  no  way  inferior  to  such 
fruits  newly  laid  in,  though  they  had  been  there  little  short  of  100  years  when  the 
place  was  taken  by  the  Romans."  The  objection  is,  therefore,  nugatory,  because 
an  abundance  of  freshly  kept  grapes  could  have  been  procured,  and  their  juice 
expressed,  at  this  last  supper  of  the  Lord.  But  even  had  this  been  impossible, 
raisin  wine,  prepared  as  hereafter  described,  might  at  any  time  have  been  obtained, 
such  as  is  now  frequently  used  by  Jewish  families  in  the  celebration  of  the 
passover. 

3.  It  is  not  probable  that  the  Saviour  would  associate  the  words,   '  This  is  the 
testament  in  My  blood,'  with  the  use  of  old  wine  as  the  representative  of  His  blood 
about  to  be  shed.    The  inference  that  new  wine  was  not  used  because  of  His  declara- 
tion that  He  would  no  more  drink  of  the  fruit  of  the  vine  until  He  drank  it  new 
with  His  disciples  in  the   heavenly  kingdom,   is  only  valid  on  the  supposition 
that  He  was  alluding  to  different  kinds  of  material  wine ;  but  no  such  supposition 
can  be  entertained  for  a  moment.*     The  Redeemer  did  not  imply,  '  This  is  old  vine- 
fruit,  and  I  will  take  no  more  vine-fruit  till  I  take  it  new  in  My  Father's  kingdom ' ; 
but  having  reference  to  the  symbolic  nature  of  the  feast,  He  is  to  be  understood  as 
affirming,  that  though  He  was  then  instituting  a  new  dispensation,  and  probably 
with  new  wine,  this  economy  would,  in  process  of  time,  yield  to  another,  which 
should  be  emphatically  *  new,'  when  the  fruit  of  the  vine  (that  is  to  say,  its  spiritual 
joy)  should,  in  its  transcendent  purity  and  sweetness,  taste  '  new '  even  to  those 
who  had  partaken  of  the  fruit  of  the  New  Testament  dispensation.     Bengel,  and 
a  train  of  expositors,  take  kainon,    'new,'  in  the  sense  of  'exceeding  all  pre- 
vious experience.'     And  after  all,  were  we  to  admit  a  contrast  between  a  present 
and  literal  'old  wine,'  and  figurative  and  future  'new  wine,' evidence  would  still 
be  required  that  a  fermented  old  wine  was  used  on  this  occasion.     Unfermented 
wines  were  made  and  preserved  for  long  periods,  and  some  of  the  old  wines  were 
elaborately  treated  in  order  to  free  them  from  any  intoxicating  power,  t 

4.  The  '  Mishna,'  or  '  Misna,'  is  the  text  of  the  Talmud.     It  signifies  '  repetition,' 
being  a  collection  of  traditional  Jewish  expositions  and  customs,  reduced  into  order 

*  Were  it  so,  however,  the  argument  would  still  be  the  same.  For  the  wine  that  is  alone  best  when 
new  is  the  unfermented,  made  from  fresh  grapes,  as  contrasted  with  old  grapes. 

t  "  Wines  are  rendered  old  and  deprived  of  all  their  force  by  filtering." — Pliny. 

"  Wine  is  rendered  old,  or  feeble  in  strength,  when  it  is  frequently  filtered.  The  strength  being 
thus  excluded,  the  wine  neither  inflames  the  brain  nor  infests  the  mind  and  passions,  and  is  much 
more  pleasant  to  drink." — Plutarch. 


MATTHEW,    XXVI.    26 — 29.  279 

by  Rabbi  Yehuda  (Judah),  surnamcd  Hakkadosh,  'the  holy,'  toward  the  close  of 
the  second  century  of  the  Christian  era.  The  '  Gemaras,'  or  commentaries  on  the 
Mishna,  are  two — that  of  Jerusalem,  variously  ascribed  to  the  third  and  fifth 
centuries,  and  that  of  Babylon,  compiled  in  the  sixth  century.  The  Babylon 
Talmud  is  in  most  esteem.  The  Talmud  was  copiously  annotated  by  Maimonides 
and  Bartenora,  celebrated  rabbins  of  the  Middle  Ages ;  and  it  is  from  their  notes, 
and  not  from  the  text  of  the  Mishna,  that  references  to  the  intoxicating  nature  of 
the  passover  wine  have  been  extracted.  These  references  will  be  afterward 
examined.  According  to  the  Mishna,  search  for  ferment  was  made  by  lamplight 
on  the  night  of  the  fourteenth  day  of  the  month  Nisan,  this  search  extending  to 
the  cellars;  and  among  the  prohibited  drinks  are  named  the  cutakh  of  Babylon, 
the  sheker  of  the  Medes,  and  the  khamctz  of  Idumea — all  of  them  either  fermented 
liquors  made  from  grain  or  fruit,  or  liquors  so  liable  to  ferment  that  they  were 
prudently  excluded.  The  poorest  Jew  is  said  to  be  careful  to  drink  four  cups  of 
wine  during  the  least,  and  permission  is  given  to  drink  more  wine  between  the  first 
and  third  cups,  but  not  between  the  third  and  fourth  cups.  A  warming-pot,  or 
kettle,  is  mentioned  as  being  present  on  the  passover  board,  probably  to  dilute  the 
wine  when  too  thick  or  sweet  for  use  as  prepared. 

5.  The  practice  of  the  modern  Jews  is  far  from  being  consentaneous  in  favor  of 
fermented  wine  ;  and  those  who  use  it  are  careful  to  put  away  the  branded  wines 
of  commerce,  which  are  the  kind  most  commonly  used  in  the  Christian  celebration 
of  the  Eucharist.     See  page  282. 

6.  The  practice  of  mingling  wine  with  water,  both  at  the  passover  and  Lord's 
Supper,  is  undoubtedly  very  ancient.     But  the  wide-spread  custom  of  boiling  wines 
till  the  juice  was  reduced  to  a  syrup  or  jelly,  made  the  addition  of  water  in  large 
quantities  necessary,  not  to  weaken  the  alcoholic  strength,  but  to  render  them  fit 
for  drinking  at  all.*    In  regard  to  those  which  were  fermented,  and  retained  the  alco- 
hol, the  percentage  of  spirit  was  not  greater  than  from  6  to  15  ;  and  when  this  liquor 
was  diluted  with  water  in  the  proportion  of  three  to  one  of  bulk,  the  beverage 
could  not  be  compared  with  the  '  fortified '  wines  now  in  use.     Rabbi  Yehuda  is 
expressly  said,  in  the  Mishna,  to  have  approved  of  boiled  wine,  the  use  of  which 
at  the  passover  would  necessitate  the  liberal  application  of  water.t    The  antiquity 
of  wine-and-watcr  in  the  Christian  eucharist  is  high.     Cyprian  pleads  for  it  as  an 
apostolic  tradition,  and  mystical  reasons  very  attractive  to  the  Fathers  were  alleged 
in  its  behalf.     As  the  evangelists,  however,  say  nothing  about  water,  all  positive 
assertion  on  the  point  must  be  forborne,     //"the  traditions  of  the  Mishna  reflected 
the  general  practice  of  the  Jews  at  the  passover,  and  //"that  practice  was  adopted 
by  our  Lord — then,  for  some  reason  unknown,  water  was  mingled  with  the  fruit  of 
the  vine  at  the  last  supper.     What  the  fact  really  was  must  always  remain  doubt- 
ful to  us ;  but  whatever  it  might  be,  it  would  altogether  fail  to  support  the  conjec- 
ture that  the  wine  was  fermented  and  intoxicating. 

7.  The  extract  from  Bingham  as  to  the  decree  of  the  local  council  of  Braga 
proves  the  existence  of  a  difference  in  the  Western  celebration  of  the  sacrament ; 


•  "  Rendered  thick  by  the  continued  action  of  heat  and  smoke  from  the  fumarium  or  drying- 
kiln,  over  which  they  were  kept  for  years ;  sometimes  even  boiled  down  to  a  concrete  mass ;  and 
often  inspissated  with  foreign  matter  ;  they  were,  in  many  cases,  reduced  to  a  state  of  syrup  or 
extract,  and  so  thoroughly  seasoned  with  harsh  aromatic  bitterness,  or  even  less  estimable  flavors, 
that  it  was  perhaps  scarcely  possible  to  drink  them  without  dilution." — Quarterly  Review,  vol. 
xxxii.  r>.  232. 

t  Vide  the  original,  cited  in  '  Works  of  Dr  Lees,'  ii.  p.  169,  from  the  Mishna,  Tr.  Terumoih,  xi. 
Rirtenor.i  adds,  in  a  Latin  note,  '  Because  people  drink  less  of  boiled  wine,'  which  is  certainly 
true,  since  boiling  grape  juice  makes  it  more  saccharine  and  satisfying. 


280  MATTHEW,    XXVI.    26 — 29. 

and  no  one  acquainted  with  the  ignorance  of  most  of  the  Fathers  of  the  Western 
church  on  many  questions  of  Oriental  philology  and  usage,  would  appeal  to  their 
opinions,  or  to  the  decisions  of  councils  under  their  influence,  for  testimony  as  to 
Jewish  manners  and  customs  centuries  before  their  time.  But  the  objection  may 
be  more  directly  met.  Bingham,  in  his  'Antiquities  of  the  Christian  Church' 
(book  xv.  chap.  2,  sect.  7),  discusses  the  practices  of  some  ancient  heretics  who 
used  only  water  in  the  Lord's  Supper,  and  also  the  custom,  widely  adopted,  of 
mixing  the  wine  with  water.  He  then  continues,  "And  the  third  council  of  Braga 
[in  Portugal]  relates  Cyprian's  words,  correcting  several  other  abuses  that  were 
crept  into  the  administration  of  the  sacrament;  as  of  some  who  offered  milk 
instead  of  wine ;  and  others  who  only  dipped  the  bread  into  the  wine,  and  so 
denied  the  people  their  complement  of  the  sacrament ;  and  others  who  used  no 
other  wine  but  what  they  pressed  out  of  the  cluster  of  grapes  that  were  then  presented 
at  the  Lord's  table.  All  which  they  condemn,  and  order  *  that  nothing  but  bread, 
and  wine  mingled  with  water,  should  be  offered,  according  to  the  determination 
of  the  ancient  councils.'  "  The  words  printed  above  in  italics  are  Bingham's 
translation  of  the  words  of  the  council — viz.,  quosdam  etiam  expression  vinum  in 
sacramento  Dominici  calicis  offerre,  'some  even  present  wine  expressed  in  the 
sacrament  of  the  Lord's  cup.'  Passing  by  the  curious  fact  that  non,  'not,'  before 
expressum  is  given  by  some  MSS.  as  the  reading  of  the  passage,  it  is  obvious  that 
the  objection  of  the  council  had  not  respect  to  the  unfermented  nature  of  the 
juice  distinctly  called  vinum — 'wine,' — but  to  the  juice  of  the  grape  being 
expressed  at  the  time  of  the  sacrament,  when  no  provision  was  made  for  the 
canonical  admixture  with  water.  But  Pope  Julius,  or  whoever  wrote  the  Epistle 
to  the  Egyptians  preserved  by  Gratian,  had  long  before  said,  with  an  eye  to  this 
objection,  Sed  si  necesse  sit  botrus  in  calice  comprimatur,  et  aqiia  miscatur,  '  but 
if  needful  let  the  bunch  of  grapes  be  pressed  into  the  cup,  and  let  water  be 
mingled  with  it.'  Thomas  Aquinas  alludes  to  this;  see  Note  on  p.  285. 

8.  The  objection  of  the  late  Archdeacon  Tattam,  that  only  the  Abyssinian, 
amongst  all  the  Eastern  branches  of  the  Church  universal,  supports  the  doctrine  of 
the  Abstainer,  is  the  exact  contrary  of  the  fact.  Hardly  any  church  but  the  cor- 
rupted, intolerant,  and  persecuting  churches  of  the  West  ever  introduced  any 
other  practice  than  that  of  the  Abstainer.  [Consult  Student's  Edition  of  Dr 
Nott's  'Lectures  on  Bible  Temperance,'  p.  227,  Appendix  D,  in  reply  to  Dr 
Tattam;  'Works  of  Dr  Lees,'  vol.  ii.  pp.  131,  180;  and  see  under  II.  division, 
No.  4,  farther  on.] 

II.  The  arguments  in  favor  of  the  position  that  the  Saviour  used  the  zmfer- 
mented  *  fruit  of  the  vine  '  may  be  thus  summarized : — 

I.  Obedience  to  the  Mosaic  law  required  the  absence  of  all  fermented  articles 
from  the  passover  feast.  The  law  forbade  seor — yeast,  ferment,  whatever  could 
excite  fermentation  —  and  khahmatz,  whatever  had  undergone  fermentation  or 
been  subject  to  the  action  of  a  seor.  [See  Note  on  Exod.  xii.  15,  19.]  Fer- 
mented grape-juice  must,  therefore,  by  the  necessity  of  the  case,  have  been  equally 
interdicted  with  fermented  bread.  Most  noteworthy  is  it  that  Maimonides,  Barte- 
nora,  and  other  mediceval  rabbins,  in  allowing  the  use  of  intoxicating  wine,  defend 
their  permission  by  supposing  that  it  is  not  fermented.  They  say,  "It  is  an, 
hypothesis  of  the  Jews  that  the  water  of  fruits  does  not  ferment;  hence  the  prohi- 
bition does  not  apply  to  pure  water  and  to  wine."  In  other  words,  to  excuse  a 
violation  of  the  letter  of  the  Divine  law,  rabbinism  sets  up  a  proposition  which  is 
a  plain  contradiction  of  natural  law !  If  grape-juice  does  not  ferment,  whence 
did  the  rabbins  suppose  its  intoxicating  power  was  derived  ?  It  is  hardly  possible 


MATTHEW,    XXVI.    26 — 29.  28 1 

to  stretch  our  charity  so  as  to  believe  that  the  assertion  was  ever  put  forth  in  good 
faith.  An  attempted  distinction  between  the  ferment  of  grain  and  the  ferment  of 
grape-juice  is  not  a  whit  more  defensible;  for  (i)  all  ferment  was  forbidden,  and 
(2)  the  ferment  (yeast)  of  grain  and  of  grape-juice  is  chemically  identical,  both 
being  rotting  albumen.  Nor  can  it  be  pretended  that  ferment  only,  and  not  the 
spirituous  product  of  ferment,  was  prohibited  ;  for  the  Gemara  and  rabbins  forbade 
all  fermented  liquor  of  grain,  however  well  fined;  and,  moreover,  rum  and  all 
distilled  spirits  which  are  quite  free  from  seor  have  been  always  rigidly  interdicted. 
Besides,  it  must  have  been  practically  impossible  for  the  Jews  to  retain  large  quan- 
tities of  fermented  wine  on  their  premises  without  a  considerable  portion  of  the 
ferment  remaining  attached  to  skins  and  casks.  We  here  reach  the  last  pinch  of 
the  argument.  Did  the  Saviour  understand  the  law,  or  did  He  not?  Did  He 
observe  the  law,  or  break  it  ?  If  He  used  fermented  liquor,  He  must,  either 
ignorantly  or  intentionally,  have  broken  it;  and  reverence  for  their  Master  ought 
surely  to  lead  Christians  to  the  conclusion  that  the  cup  He  '  blessed '  and  gave  to 
His  disciples  contained  nothing  which  the  law  of  Moses  had  interdicted. 

2.  The  consistency  and  beauty  of  the  sacramental  symbol  demanded  the  absence 
of  all  fermented  drink.     Leaven  had  been  used  by  the  Great  Teacher  as  an  emblem 
of  the  doctrine  of  the  Pharisees ;  and  both  among  Jews  and  heathens  ferment  was 
a  common  sign  of  corruption.     The  Lord  of  the  dispensation  of  grace,  who  was 
now  about  to  seal  the  new  covenant  by  His  blood,  offers  the  cup  as  the  type  and 
token  of  that  blood :  could  grape-juice  which  had  been  subject  to  a  decaying  and 
fermenting  process  be  fitly  and  consistently  used  as  its  visible  symbol?     Could 
that  blood,  signifying  the  redemption  of  man  and  the  cleansing  of  the  conscience, 
be  aptly  represented  by  an  intoxicating  cup,  which,  in  the  Psalms  and  prophets, 
had  been  adopted,  on  the  one  hand,  as  the  figure  of  human  depravity,  and,  on  the 
other,  as  the  emblem  of  Divine  indignation  ? 

3.  If  the  traditions  of  the  Talmud  correctly  state  that  each  person  at  the  pass- 
over  was  supplied  with  four  cups  at  least,  and  had  permission  to  take  an  extra 
quantity  between ;  and  if  the  Saviour  kept  the  passover,  according  to  this  custom, 
with    His  disciples, — unless   we   assume  the  absence  of  fermented  liquors,  the 
inference  is  inevitable,  that  both  the  Lord  and  His  followers  countenanced  and 
illustrated   alcoholic  excess!     Each   cup,   says  Lightfoot   (vol.   ix.   p.    151),  was 
to  contain  "  not  less  than  the  fourth  part  of  a  quarter  of  a  hin,  besides  what  water 
was  mingled  with  it"  ;  and  as  the  hin  contained  twelve  English  pints,  the  quantity 
of  wine  which  it  was  obligatory  upon  each  person  to  drink  would  be  three  pints ; 
but  three  pints  of  alcoholic  wine  would  be  sufficient  to  make  any  person,  save  a 
hardened  toper,  grossly  intoxicated.     Kvcn  if  the  Talmud  be  accused  of  extrava- 
gance, and  the  quantity  is  reduced  one-half,  nine  out  of  ten  persons  who  drank  it, 
and  all  women  and  children,  would  be  inebriated.     Indeed,  to  suppose  any  sort  of 
wine  to  be  freely  drunk,  except  an  wwfermented  species,  is  to  presuppose  conse- 
quences from  which  the  truly  pious  mind  instinctively  recoils.* 


*  the  confusion  of  thought  evinced  in  the  sentence  preceding  the  quotation   (gjven   on 
om  the  Evanr,-:  -if  (No.  103,  Nevr  Series),— "  All  Protestants  strongly  resent 

of  the  Church  of  Rome  in  denying  the  cup  to  the  laity ;  but  though  we  have  received 


•  Hence 
p.  139)  from  the  /•-"••  i> 

the  usage  of  the  (Jhui-..   _.   — 

and  restored  to  the  people  the  visible  symbol  which  for  many  centuries  had  been  withheld  from 
them,  it  is  not  quite  certain  that  we  have  permitted  ourselves  to  apprehend  itf.  mMnniR.  We  ttilt 
celebrate  the  Lord's  Suffer  a*  if  t lit  ivine  mtr*  fn*Udt*  u*."  This  implies  that  the  quantity 
used  i*  much  too  small,  and  that  it  should  be  supped,  not  s.pned.  But  would  the  writer  of  this 
complaint  recommend  tint  eich  communicant  should  receive  the  Talrnud.c  allowance  of  a  bottle 
and  a  hnlf  of  intoxicitin-  wine'  Is  it  not  clear,  tint  so  Ion-  as  alcohol .c  wine  >s  used,  th«  only 
condit.on  of  ufetv  is  limiting  the  amount  to  a  mouthful?  and  tint  the  wine  of  the  Supper  can 
never  be  taken  copiously  and  festally  till  it  ceases  to  be  alcoholic  and  inebriating  ? 

36 


282  MATTHEW,    XXVI.    26 — 29. 

4.  As  subsidiary  evidence,  we  may  cite  the  long-established  practice  of  nearly 
all  the  Christian  communities  of  the  East,   though  widely  separated  from  each 
other.     Baron  Tavernier,  in  his  '  Persian  Travels '  (1652),  says  of  the  Christians  of 
St  John,  whom  he   found    very  numerous   at    'Balsara'    (Bassorah),    "In   the 
eucharist  they  make  use  of  meal  or  flour,  kneaded  up  with  wine  and  oil ;  for,  say 
they,    the  body  of   Christ  being  composed   of    two   principal   parts,    flesh   and 
blood,  the  flour  and  the  wine  do  perfectly  represent  them.     To  make  their  wine 
they  take  grapes  dried  in  the  sun — which  they  call  in  their  language  zebibes, — and 
casting  water  upon  them,  let  them  steep  for  so  long  a  time.     The  same  wine  they 
use  in  the  consecration  of  the  cup."     The  Christians  of  St  Thomas,  who  were 
found  on  the  coast  of  Malabar,  and  claimed  to  have  derived  the  gospel  from  St 
Thomas  the  apostle,  celebrated  the  Lord's  Supper  in  the  juice  expressed  from 
raisins  '  softened  one  night  in  water,'  says  Odoard  Barbosa.     'They  use  in  their 
sacrifices  wine  prepared  from  dried  grapes  '  (vino  et  passis  uvis  confccto  in  sacrificiis 
utuntur),  states  Osorius  (De  Rebus,  1586).     Ainsworth,  in  his  '  Travels  in  Asia 
Minor'  (London,    1842),  notes  the  administration  of  the  sacrament  among  the 
Nestorians,  and  adds,   'Raisin  water  supplied  the  place  of  wine.'     Tischendorf, 
in  his  narrative  of  visits  to  the  Coptic  monasteries  of  Egypt,  remarks  that  at  the 
eucharist  the  priest  took  the  thick  juice  of  the  grape  from  a  glass  with  a  spoon ; 
end  Dr  Gobat  (the  Protestant  Bishop  of  Jerusalem),  in  his  Abyssinian  'Journal/ 
records  the  reception  of  '  some  bottles  of  grape  wine.     The  wine  is  the  juice  of 
dried  grapes  with  water.'     It  is  morally  certain  that  the  eucharistical  notices  of 
some  of  the  ancient  Christian  sects,  who  are  represented  as  denouncing  wine  and 
rejecting  it  from   the  Lord's   Supper,    are  colored  and   perverted  statements, — 
pointing  simply  to  a  refusal  to  use  fermented  wine  in  the  sacrament.     When  so  able 
and  acute  a  theologian  as  St  Augustine  charges  his  old  associates,  the  Manichseans, 
with  inconsistency  because  they  condemned  intoxicating  wine  and  yet  allowed  the 
use  of  grapes,  it  is  difficult  to  estimate  the  capacity  for  blundering  in  lesser  minds 
upon  the  kindred  question  of  the  wine  used  by  the  independent  sects  of  antiquity; 
some  of  whom  may  have  been  very  wrong  in  respect  to  articles  of  faith,  and  very 
right  in  points  of  discipline  and  practice. 

5.  In  spite  of  the  sophisms  of  many  celebrated  doctors,  the  Jews  of  the  syna- 
gogue do  conform  very  extensively  to  the  Mosaic  injunction  to  celebrate  the  pass- 
over  without  fermented  drinks.     Speaking  no  doubt  from  his  own  observation,  the 
Rev.  C.  F.  Frey,  a  converted  Jew  and  author  of  several  Hebrew  works,  has  said, 
"Nor  dare  they  (the  Jews)  drink  any  liquor  made  from  grain,  nor  any  that  has 
passed  through  the  process  of  fermentation."     The  Arbah  Turim,  a  digest  of 
Talmudic  law,  by  Rabbi  Jacob  ben  Asher,  in  the  thirteenth  century,  says  of  the 
four  cups,  "  If  needful,  he  must  sell  what  he  has,  in  order  to  keep  the  injunction 
of  the  wise  men.     Let  him  sell  what  he  has,  until  he  procure  yayin  ov  zimmooqim 
— wine  or  raisins."     The  learned  Rabbi   Manasseh  ben  Israel,   in  his  Vindicia 
Judceorum  (Amsterdam,  1656),  says  of  the  passover,  "  Here,  at  this  feast,  every 
confection  [  =  matzoth]  ought  to  be  so  pure  as  not  to  admit  of  any  ferment,  or  of 
anything  that  will  readily  fermentate"  (Sect,  i.,  No.  4).     Mr.  Noah,  a  leading 
Jew  of  New  York,  informed  Mr  Delavan  that  the  use  of  wine  prepared  from 
steeped  raisins  was  general  among  American  Jews.     Mr  A.  C.  Isaacs,  a  teacher 
of  the  Jews,  among  whom  he  had  lived  twenty-six  years  before  his  conversion, 
stated  in  a  letter  (1844),  "All  the  Jews  with  whom  I  have  ever  been  acquainted 
use  w«intoxicating  wine  at  the  passover, — a  wine  made  in  this  country  expressly 
for  the  occasion,  and  generally  by  themselves.     Some  raisins  (dried  grapes)  are 
steeped  in  water  for  a  few  days  previous  to  the  passover,  the  vessel  being  placed 


MAI  illEW,    XXVI.    26 — J>  283 

near  the  fire.  This  liquor  is  bottled  off,  and  u.^cd  at  the  fe^t  of  unleavened  bread 
as  '  the  fruit  of  the  vine.'  Sometimes,  when  time  does  not  permit  of  steeping,  the 
raisins  are  boiled  on  the  same  day  on  which  the  feast  is  to  be  celebrated  at  night; 
and  when  the  whole  of  the  saccharine  matter  is  thought  to  be  extracted,  the  decoc- 
tion is  bottled  off  and  corked;  and  this  is  the  passover  wine."  Dr  Cunningham, 
the  learned  Hebraist,  says,  "What  is  now  chiefly  used  by  the  Jews  at  the  pass- 
over  for  wine  is  a  drink  made  of  an  infusion  of  raisins  in  water,  which  is  either 
boiled  at  once  or  simmered  during  several  days.  It  is  free  from  alcohol  and 
acidity.  It  is  quite  sweet.  I  have  tasted  it  at  the  paschal  table.  No  Jew  with 
whom  I  have  conversed,  of  whatever  class  or  nation,  ever  used  any  other  kind. 
But  a  Mr  Jonas  informed  me  that  he  believed  the  proper  kind  of  wine  is  that 
expressed  from  the  red  grape  at  the  time."  In  Home's  'Introduction  to  the 
Scriptures '  it  is  said  (vol.  iii.  p.  322,  foot-note,  Edit.  1846),  "  The  modern  Jews, 
being  forbidden  to  drink  any  fermented  liquor  at  the  passover,  drink  either  pure 
water,  or  a  wine  prepared  by  themselves  from  raisins  (Allen's  '  Modern  Judaism,' 
p.  394;  the  Truth-Seeker,  1845,  p.  78).  It  is  not  known  when  the  Jewish  custom 
began  of  excluding  fermented  wine  from  the  passover  feast.  It  is,  however,  very 
ancient,  and  is  now  almost  universal  among  the  modern  Jews."  The  late  Professor 
Moses  Stuart,  in  the  Bibliotheca  Sacra  (voi.  i.),  remarks,  "I  cannot  doubt  that 
khamats,  in  its  widest  sense,  was  excluded  from  the  Jewish  passover  when  the 
Lord's  Supper  was  first  instituted;  for  I  am  not  able  to  find  evidence  to  make  me 
doubt  that  the  custom  among  the  Jews,  of  excluding  fermented  wine  as  well  as 
(fermented)  bread,  is  older  than  the  Christian  era.  .  .  .  That  this  custom  is 
very  ancient;  that  it  is  even  now  almost  universal;  and  that  it  has  been  so  for 
time  whereof  the  memory  of  man  runneth  not  to  the  contrary,  I  take  to  be  facts 
that  cannot  be  fairly  controverted."  The  Encyclopaedia  Britannica  observes,  that 
"considerable  dispute  has  been  raised  as  to  whether  the  wine  used  on  the  occasion 
was  fermented  or  unfermented — was  the  ordinary  wine,  in  short,  or  the  pure  juice 
of  the  grape.  Those  who  hold  that  it  was  unfermented,  appeal  mainly  to  the 
expression  'unfermented-things,'  which  is  the  true  rendering  of  the  word  trans- 
lated 'unleavened  bread.'  The  rabbins  would  seem  to  have  interpreted  the  com- 
mand respecting  ferment  as  extending  to  the  wine  as  well  as  to  the  bread  of  the 
passover.  The  modern  Jews,  accordingly,  generally  use  raisin  wine,  after  the 
injunction  of  the  rabbins  "  (Art.  'Passover,'  8th  Edit.).  The  Jews  may,  indeed, 
differ  in  their  practice,  as  the  rabbins  have  differed  in  their  opinions ;  but,  un- 
questionably, multitudes  consider  that  a  regard  to  the  Mosaic  prescription 
requires  them  to  exclude  fermented  liquor  of  all  kinds  from  their  dwellings  during 
the  passover,  and  to  celebrate  that  feast  in  wine  of  a  perfectly  unintoxicating 
character. 


It  may  be  inferred  from  the  evangelical  history,  that,  in  the  time  of  our  Lord,* 
the  custom  of  using  '  the  fruit  of  the  vine '  at  the  passover  had  become  general. 
As  it  is  not  named  by  Moses  in  his  regulations  for  the  observance  of  that  feast,  we 
may  presume  that  it  was  introduced  after  his  day,  perhaps  after  the  captivity. 
Whenever  introduced,  however,  this  '  fruit  of  the  vine '  would  fall  under  the 
general  principle  prohibiting  both  the  u^e  and  presence  of  ferment  during  the 
passover  week,  from  the  I4th  to  the  2ist  of  the  month  Nisan.  The  wine  thus 
employed  would,  therefore,  be  composed  (i)  of  grape-juice  squeezed  at  the 
passover  feast — perhaps  from  the  grape  yielding  a  red,  sweet  juice, — and  drunk 
immediately  after  straining;  or  (2)  of  grape-juice  previously  boiled  down,  and 


284  MATTHEW,    XXVI.    26 — 29. 

reconverted  into  a  potable  liquid  at  the  table  by  water,  hot  or  cold  (hot  is  men- 
tioned in  the  Mishna) ;  or  (3)  of  the  juice  of  raisins  which  had  been  kept  steeped 
and  simmering  in  readiness  for  the  occasion. 

If  the  order  of  proceeding  described  in  the  Mishna  was  followed  by  the  Lord 
and  His  apostles,  the  following  would  be  the  course  of  events : — The  company 
being  seated,  the  Lord,  acting  as  master  of  the  feast,  took  the  first  cup  of  wine, 
and  having  pronounced  a  blessing,  such  as  "  We  thank  Thee,  O  Lord,  our  heavenly 
Father,  who  hast  created  the  fruit  of  the  vine,"  He  drank  of  the  cup,  and  gave  it  to 
the  disciples  that  they  might  also  partake.  The  hands  of  all  were  then  washed, 
and  the  table  was  furnished  with  the  paschal  lamb  roasted  whole,  with  bitter  herbs, 
two  unleavened  cakes,  the  remains  of  the  peace  offerings  presented  on  the  pre- 
ceding day,  and  the  charoseth  or  thick-sauce.  A  piece  of  salad  was  then  taken 
and  eaten,  and  a  blessing  pronounced  on  the  herbs ;  *  after  which,  the  provisions 
having  been  temporarily  removed  or  permitted  to  remain  (as  no  children  or  strangers 
•were  present),  conversation  followed  upon  the  origin  of  the  feast;  the  supper 
(if  removed)  was  then  replaced,  and  water  having  been  mingled  with  the  second 
cup  of  wine,  "  He  saith  unto  them,  With  desire  have  I  desired  to  eat  this  pascha 
with  you  before  I  suffer ;  for  I  say  unto  you,  I  shall  no  more  eat  thereof  until  it  be 
fulfilled  in  the  kingdom  of  God.  And  He  took  the  cup,  and  gave  thanks,  and  said, 
Take  this  and  divide  among  you ;  I  will  not  henceforth  drink  of  the  fruit  of  the 
vine  until  the  kingdom  of  God  shall  come."  The  H3th  and  H4th  Psalms  having 
been  read,  the  second  cup  of  wine,  distributed  to  each,  was  drunk.  Hands  were 
again  washed,  an  ejaculatory  prayer  uttered,  and  one  of  the  unleavened  cakes 
blessed  and  broken,  and  a  piece  offered  to  each  disciple.  This  was  eaten  with 
the  bitter  herbs,  the  bread  being  dipped  into  the  sauce.  "  And  as  they  were  eating, 
He  said,  Verily  I  say  unto  you,  that  one  of  you  shall  betray  Me.  And  they  were 
very  sorry,  and  began  each  of  them  to  say  unto  Him,  Lord,  is  it  I  ?  And  He 
answered  and  said,  He  who  dippeth  his  hand  with  Me  in  this  dish,  he  will  betray 
Me."  Dipping  a  sop  into  the  dish,  the  Saviour  gave  it  to  Judas.  The  flesh  of  the 
peace-offerings  was  then  eaten,  a  benediction  pronounced,  and  the  paschal  lamb 
served.  "And  as  they  were  eating,  Jesus  took  the  bread  (the  second  unleavened 
cake),  and  blessed  and  brake  it,  and  gave  it  to  His  disciples,  and  said,  Take ;  this  is 
My  body,  which  is  given  for  you:  this  do  in  remembrance  of  Me."  Thanks  were 
offered,  hands  were  again  washed,  and  'the  cup  of  blessing'  prepared,  which 
received  a  new  and  exalted  significance,  for  "after  the  same  manner  also  He  took 
the  cup  after  supper,  and  having  given  thanks,  gave  it  to  them,  saying,  Drink  all 
of  you  out  of  it ;  for  this  is  My  blood  of  the  covenant,  which  is  shed  for  many  for 
the  forgiveness  of  sins.  But  I  say  unto  you,  I  shall  not  drink  henceforth  of  this  fruit 
of  the  vine,  until  that  day  I  drink  it  new  with  you  in  My  Father's  kingdom."  The 
allusion  to  God's  kingdom  touched  a  chord  of  ambition  in  the  disciples'  breasts, 
and  they  discussed  who  should  be  the  greatest  in  it.  This  self-exalting  disposition 
was  reproved,  and  Peter  was  warned.  The  wonderful  and  mysterious  discourse  re- 
corded by  John  was  then  commenced,  and  carried  on  down  to  the  words  (chap.  xiv.  31), 
'Arise,  let  us  go  hence.'  The  fourth  cup  of  wine  was  then  filled,  and  the  grand 

*The  language  of  the  'blessings'  was  very  precise,  nicely  distinguishing  between  natural  and 
manufactured  things.  For  example : — For  fruit  which  grows  upon  a  tree,  say,  Who  '  createst 
the  fruit  of  the  tree  '  ;  save  for  wine,  whereon  the  benediction  is,  '  Who  createst  the  fruit  of  the  vine.' 
For  things  which  derive  not  their  growth  immediately  from  the  ground  (Psa.  civ.  14,  15),  say, 
'Who  gave  being  lo  all  things.'  " — (Mishna,  Tr.  Berakoth,  vi.)  Let  it  be  remembered,  that  though 
no  one  would  think  of  calling  vinegar  the  '  fruit  of  the  vine,'  it  is  really  more  deserving  that 
appellation  than  any  form  of  alcohol.  The  former  is  sometimes  found  in  growing  fruit,  the  latter 
never. 


MATTHEW,    XXVI.    26 29.  28$ 

hallel  or  hymn  of  praise — comprehending  Psalms  cxvi.  to  cxviii. — having  been 
sung,  the  disciples  drank  of  '  the  fruil  of  the  vine  ' ;  and  the  company  having  passed 
into  the  open  air  and  out  of  Jerusalem,  the  Saviour  resumed  His  discourse, 
with  an  implied  reference  to  what  had  been  last  done  in  the  passover  chamber; 
as  if  saying,  "  Ye  have  been  drinking  of  the  fruit  of  the  vine,  but  remember!  '  I  am 
the  true  vine,  and  my  Father  is  the  husbandman.' " 


The  principal  reasons  for  a  use  of  unfermented  wine  in  the  present  day,  at  the 
Sacramental  communion,  may  be  briefly  enumerated:  — 

1.  Unfermented  wine,  if  the  preceding  arguments  are  valid,  was  used  by  the  Lord 
when  instituting  the   Supper,   conformably  to  a  law,   the  moral  significance  of 
which  remains  the  same,  and  is  even  greatly  enhanced  ;  for  if  ferment,  the  symbol 
of  corruption  and  insincerity,  was  out  of  place  at  the  passover,  how  much  more 
unsuitable  is  it  at  the  board  of  Christian  fellowship  and  joy!     It  may  be  answered 
that  conformity  to  the  old  analogy  requires  the  disuse  of  fermented  bread  ;  and  why 
should  the  conformity  not  be  complete  ?     Yet  partial  conformity  is  better  than  total 
contrariety;    and  if  the   conformity  must   be  partial,   there  are  special  reasons 
(afterwards  assigned)  why  the  cup  should  be  selected,  —  not  to  insist  on  the  fact  that 
in  fermented  wine  the  effects  of  the  ferment  remain,  while  in  bread  they  have  been 
expelled  by  the  heat  of  baking. 

2.  Unfermented  wine  is,  in  literal  truth  and  beyond  all  question,  the  only  '  fruit 
of   the  vine.'      That    designation    it    may   challenge   without    fear  of  contradic- 
tion.    What  the  vine  has  made  it  by  vital  processes,  and  what  earth,  sun,  and  air 
have  combined  to  make  it  by  the  genial  chemistry  of  absorption,  warmth,  and 
nutrition,  it  has  become.*     Fermented  wine,  on  the  contrary,  is,jusf  so  far  as  itf 
fermented  and  alcoholic  character  gofs,  something  quite  other  than  the  '  fruit  '  of  the 
vine,  —  the  result  of  disintegrating  forces  which  do  not  operate  upon  the  vine,  or 
within  the  grape,  as  formed  by  the  Creator.!     One  practice,  therefore,  is  at  least 
right,  while  the  other  may  be  wrong,  since  the  juice  of  the  grape  must  be  the  fruit 
of  the  vine,  whereas  the  wine  of  commerce  cannot  be  so  entirely,  and  may  not  be 
so  in  any  degree.     Under  such  circumstances,  who  can  decide  in  favor  of  the 
latter,  and  against  the  former,  as  the  substance  which  Christians  are  commanded 
to  use  in  remembrance  of  their  Lord  ? 

3.  Unfermented  wine,  on  account  of  its  innocent  and  nutritious  properties,  is  a 
proper  symbol  of  the  blood  of  the  Redeemer  shed  for  the  remission  of  sins.     But 
fermented  wine  is  almost  destitute  of  any  nutritious  property,  and,  as  containing 
the  invisible  but  potent  spirit  of  mischief,  is,  in  proportion  to  its  alcoholic  strength, 
more  fitted  to  represent  moral  disease  and  guilt  than  pardon  and  purification. 
This  inversion  of  all  analogy  becomes  the  more  serious  when  almost  all  the  wines 
sold  are  charged  with  brandy,  and  are  otherwise  adulterated,  so  as  more  to  resemble 

*  The  schoolmen,  with  all  their  acumen,  did  not  dream  of  denying  so  plain  a  fact.  The  work* 
of  Thomas  Aquinas  are  contained  entire  in  Migne's  Patrologia  Cursus  ComflletMS  ;  and  in  the  4th 
book,  74th  question,  and  sth  article,  where  it  is  asked,  in  reference  to  the  Lord's  Supper,  vtntm 
vinum  vitis  sit  propria  materia  hujus  incramenti  —  '  whether  wine  of  the  vine  is  a  proper  sub- 
stance to  be  used  in  this  sacrament,'  —  he  answers.  Mustum  (intern  jam  kabtt  sfOeciem  vini, 
'grape-juice  has  the  specific  nature  of  wine'  ;  and  decides,  Idea  de  musto  fotest  con/lei  hoc 
tftfnfam,  'therefore  this  sacrament  can  be  kept  with  grape-juice.'  He 


cautions  against  the  use  of 

must  just  expressed,  on  account  of  its  turbidness  :  but  stales  that,  by  the  decree  of  Pope  Julius 
si  tucesse  f  Merit  botna  in  calice  com^rimaiur,  '  the  cluster  may,  if  necessary,  have  its  juice 
pressed  into  the  cup.'  [See  page  280  ] 

t  "  It  is  curious,"  says  Professor  Brande,  in  his  'Manual  of  Chemistry.'  "how  perfectly  the 
exclusion  of  air  is  provided  for  by  the  natural  texture  of  the  grape,  which  does  not  allow  its  ingress 
although  it  admits  of  the  transpiration  of  aqueous  vapor,  as  U  shown  by  the  spontaneous  desiccation 
of  the  berry." 


286  MATTHEW,    XXVI.    26 — 29. 

the  dreadful  '  mixed  wine '  of  Scripture  than  the  sweet  and  sanctifying  influences 
of  Divine  grace  in  Christ  Jesus  our  Lord. 

4.  Unfermented  wine  can  be  used  by  all  communicants,  young  or  old,  without 
any  danger  of  creating  or  of  reawakening  the  drunkard's  appetite;  while  the  use  of 
fermented  wine  at  the  Lord's  Supper  has  been  known  to  rekindle  the  flame  which 
abstinence  had  laid  in  many  reformed  inebriates.     Surely  the  Lord's  table  ought 
not  to  be  a  place  of  fierce  temptation  to  any  Christian ;  or  a  place  where,  for  the 
soul's  sake,  one-half  of  the  emblems  has  to  be  rejected  by  any  believer — a  course 
that  not  few  reformed  drunkards   are  compelled  to  follow  whenever  fermented 
wine  is  present  at  the  Eucharist. 

5.  Unfermented  wine  may  be  used  by  all  without  any  scruples  or  qualms  of 
conscience,  but  fermented  wine  cannot ;  and  therefore,  on  the  broad  principle  of 
'  not  casting  a  stumblingblock  in  a  brother's  way,'  Christians  who  might  themselves 
(till  otherwise  convinced)  use  alcoholic  wine  conscientiously,  should  cheerfully, 
from  a  spirit  of  brotherly  affection,  commune  in  elements  of  which  all  can  partake 
without  danger  or  offence.     The  course  taken  by  some  Congregational  officials, 
of  excluding  from  membership  those  who  have  not  been  able  to  use  alcoholic  wine, 
is  a  violation  of  Christian  equity  and  charity,  an  arbitrary  and  cruel  act,  which  is 
self-condemned.     A  majority  of  those  who  have  power  to  decide  not  to  supply 
unfermented  wine  ought,  at  least,  to  allow  those  who  desire  it  to  have  it  provided 
for  their  separate  use.     A  contrary  course  must  inevitably  produce  division.  * 

6.  Unfermented  wine   is   procurable  without  extending  any  sanction   to   the 
iniquitous  traffic  in  alcoholic  liquors.     The  fearfully  injurious  influence  of  that 
traffic  upon   national   morals   is  such  as  to  make  it  eminently  desirable  that  all 
connection  between  it  and  true  Christian  communities  should  be  avoided.     This 
may  be  done  with  ease  and  satisfaction  by  exchanging  the  wine  which  mocks  and 
deceives  for  the  uncorrupted  'fruit  of  the  vine,'  on  which  a  blessing  may  be  freely 
invoked  without  any  sense  of  incongruity,  and  without  exciting  aversion  and  disgust. 
At  a  moderate  computation,  the  quantity  of  alcohol  consumed  any  year  in  Great 
Britain  at  the  Sacramental  table  cannot  fall  short  of  25,000  gallons,  representing 
five  times  as  many  gallons  of  wine  purchased,  at  a  minimum  cost  of  ,£75,000. 
What  God  has  not  joined  may  be  lawfully  sundered  whenever  a  laudable  purpose 
is  to  be  attained ;  and  while  no  sacred  principle  binds  the  table  of  the  Lord  to 
the  vender  of  intoxicating  and  mostly  factitious  wines,  a  separation  between  them 
would  withdraw  from  that  'mystery  of  iniquity,'  the  Wine  Trade,  a  patronage  and 
implied  approval  which  is  simply  shocking.    Surely  it  is  'a  consummation  devoutly 
to  be  wished,'  that  the  Church  of  God,  and  the  sanctuary  of  a  pure  and  spiritual 
worship,  should  be  kept  as  free  as  possible  from  every  taint  of  intoxication,  and 
from   everything   that  feeds   and   fosters   the   wide-spread  intemperance   of  the 
nation. 

*  Whether  a  Christian  abstainer  should  take  the  Lord's  Supper  in  fermented  wine,  when  he 
must  do  so  or  not  commune  at  all,  is  a  question  of  conscience  which  each  person  must  determine 
for  himself.  Consistency  certainly  requires  that  he  should  use  his  legitimate  influence  to  obtain  a 
substitution  of  pure  for  alcoholic  wine  in  the  communion  service  of  his  own  church.  Failing  this, 
he  may  claim  to  be  supplied  with  the  only  wine  of  which  he  can  safely  or  conscientiously  partake, 
or  not  to  have  the  intoxicating  cup  forced  upon  him  by  the  penalty  of  excision.  The  recipe  for 
making  passover  wine  is  as  follows : — "  Take  a  quantity  of  the  best  bloom  or  Muscatel  rasins  ;  cut 
them  into  small  pieces  ;  pour  on  them  boiling  water  in  the  proportion  of  a  pint  to  every  pound  ;  let 
the  infusion  stand  overnight ;  then  press  out  the  liquor  from  the  fruit,  adding  two  tea-spoonfuls  of 
burnt  sugar  for  coloring.  After  the  whole  has  settled  for  a  few  hours,  decant  the  clear  wine  by 
pouring  slowly  into  the  vessel  to  be  used,  leaving  any  sediment  behind."  A  sufficient  quantity 
of  unfermented  grape-juice  can  thus  be  produced  at  a  very  economical  rate.  Where  a  wine  more 
scientifically  prepared,  and  of  clear  and  beautiful  appearance,  is  preferred,  the  '  passover  wine '  of 
Mr  Frank  Wright,  of  Kensington,  England,  can  be  recommended ;  or  that  of  Mr  Reynolds,  of 
Ripley,  Ohio.  It  is,  undoubtedly,  grape-juice  pure  and  wholesome. 


MATTHEW,    XXVII.    34,   48.  287 

CHAPTER  XXVII.    VERSE  34. 

They  gave  him  vinegar  to  drink,  mingled  with  gall :  and  when  he 
had  tasted  thereof,  he  would  not  drink. 


VINEGAR]  Oxos,  derived  from  oxus  'sharp,'  applied  to  the  edge  of  tools,  and 
then  to  the  sense  of  taste;  hence  oxos,  that  which  tastes  sharply  =  vinegar,  sour 
wine.  In  Codices  C  and  Z  the  passage  is  lost ;  but  Codices  Aleph,  B,  and  D  have 
oinon,  'wine.'  With  this  reading  agrees  the  V.,  vinum  ;  but  Beza  has  acetum, 
'vinegar.'  Mark  says  'wine.'  The  obvious  conclusion  is,  that  wine  which  had 
undergone  both  the  alcoholic  and  acetous  fermentations  was  used,  agreeably  to 
the  prophecy,  'In  My  thirst  they  gave  Me  vinegar  (khometz)  to  drink.'  [See 
Note  on  Psa.  Ixix.  20.] 

MINGLED  WITH  GALL]  Meta  choices  memigmenon.  Cholee  is  the  word  by  which 
the  Lxx.  translates  the  Hebrew  rosh,  '  gall,'  and  faana/t,  '  wormwood.'  The  literal 
meaning  is  bile,  gall  (from  cheo  '  to  pour  out '  =  that  which  is  poured  out  of  the 
gall-bladder).  It  is  applicable  to  any  bitter  substance,  such  as  the  myrrh  referred 
to  by  Mark,  unless  by  cholee  is  to  be  understood  some  substance  associated  with  the 
myrrh.  [See  Note  on  Mark  xv.  23.]  The  V.  and  Beza  give/<r/&,  'with  gall '  (fel)» 
the  Latin  equivalent  for  cholee. 

This  event  is  described  by  Matthew  and  Mark  only.  Bleeding  and  fainting, 
the  Saviour  had  followed  the  cross,  which  He  was  unable  to  carry,  until  Golgotha 
or  Calvary  was  reached;  and  then  He  probably  exhibited  so  much  exhaustion, 
and  appeared  so  likely  to  die  before  crucifixion,  that  some  pungent  draught, 
composed  of  sour  wine  and  bitter  drugs,  was  presented  to  Him.  The  notion  that 
this  mixture  was  intended  to  deaden  the  pain  of  crucifixion  is  derived  from  a 
foregone  conclusion  concerning  the  death-cup  given  to  criminals,  but  is  not 
warranted  by  the  other  circumstances  of  the  transaction, — all  testifying  to  the 
harshness  and  brutality  of  the  persons  officially  acting  in  it.  The  prophetic 
language  of  the  Psalmist  also  excludes  the  thought  of  purposed  kindness  by  the 
soldiery.*  Perhaps,  however,  a  drugged  potion,  such  as  was  offered,  would  have 
somewhat  deadened  the  nervous  sensibilities,  while  it  excited  muscular  action; 
but  no  such  anodyne  or  '  support '  was  desired  by  the  Redeemer.  '  When  He  had 
tasted,  He  would  not  drink,'  says  Matthew ;  while  Mark  more  sententiously  records, 
'  He  received  it  not'  He  was  to  drain  the  cup  of  suffering,  and  He  would  do  it 
in  the  possession  of  all  his  mental  powers.  What  is  fit  to  be  done  and  endured, 
ought  to  be  so,  and  may  be,  without  recourse  to  liquors  that  stupefy  or  inflame. 


CHAPTER  XXVII.    VERSE  48. 

And  straightway  one  of  them  ran,  and  took  a  sponge,  and  filled  :/ 
with  vinegar,  and  put  //  on  a  reed,  and  gave  him  to  drink. 


ONE  OF  THEM]  Eis  ex  aufun,  'one  from  among  them.'  The  words  ex  auton 
are  absent  from  Codex  Aleph. 

•  It  is  a  tradition  of  the  Talmud  that  a  society  of  ladies  existed  in  Jerusalem  who  supplied 
criminals  with  drugged  drink,  to  allay  the  fears  and  pains  of  execution  ;  and  one  scholar  has  con- 
nerted  with  this  tradition  the  account  of  Luke,  '  a  great  company  of  people  and  of  women  ' 
followed  Jesus  to  Calvary,  bewailing  and  lamenting  Him.  But  there  is  no  reason  to  ascribe  to 
female  sympathy  the  intoxicating  draught  offered  to  the  Saviour. 


288 


MATTHEW,    XXVII.    48. 


A  SPONGE]  Spongon.     Latin,  spongiam. 

WITH  VINEGAR]  Oxous.     Codex  D  has  oxou.     Latin,  aceto. 

PUT  IT  ON  A  REED]  Peritheis  kalamo,  '  having  placed  it  round  a  cane, — /.  e~ 
round  the  top  of  the  cane.  The  calamus  was  '  a  plant  with  a  jointed  hollow  stalk, 
growing  in  wet  ground.'  John  says  the  sponge  was  put  upon  hyssop;  so  that 
kalamos  is  here  used  for  the  stalk  of  the  hyssop,  which  sometimes  grows  to  the 
height  of  two  feet.  Some  portion  of  the  hyssop  may  have  remained  attached  to 
the  reed,  so  that  it  is  spoken  of  as  'hyssop.'  The  sponge,  after  being  soaked  in 
vinegar,  was  raised  on  the  point  of  the  reed  to  the  lips  of  the  crucified  One.  The 
accounts  of  all  the  evangelists  may  be  here  compared  with  advantage : — 

JOHN  xix.  28 — 30. 
After  this,  Jesus 
.  .  .  saith,  I  thirst. 
Now  there  was  set 
a  vessel  full  of  vine- 
gar :  and  they  filled 
a  sponge  with  vine- 
his  mouth.  When 
Jesus  therefore  had  received  the  vinegar,  he  said,  It  is  finished : 
and  he  bowed  his  head,  and  gave  up  the  ghost. 

The  particulars,  as  variously  presented  above,  may  be  thus  collectively  repro- 
duced : — At  or  about  the  ninth  hour,  three  in  the  afternoon,  the  Saviour,  in  His 
agony,  uttered  the  awful  cry,  'Eli,  Eli,  lama,  sabachthani,*  which  those  who 
stood  by  mistook  for  an  appeal  to  Elias.  He  then  added,  'I  thirst.'  Someone 
who  heard  this  ran  to  'a  vessel,'  near  at  hand,  'full  of  vinegar  ' — -posta,  the  usual 
drink  of  the  Roman  legionaries, — '  and  took  a  sponge,  and  filled  it  with  vinegar  ' ; 
and  then  '  the  soldiers/  fixing  it  on  a  'reed'  of  hyssop,  held  it  up  to  Him  with 
*  mocking '  words,  putting  it  '  to  His  mouth  to  drink ' ;  while  others,  less  profane 
and  more  curious,  cried,  '  Let  be  ' — be  still, — '  let  us  see  if  Elias  will  come  to  save 
Him.'  Jesus  'received  the  vinegar,'  for  the  saturated  sponge  cooled  His  lips  and 
relieved  his  burning  thirst  without  beclouding  his  mind;  and  having  cried  with  a 
'loud  voice,'  saying,  '  It  is  finished,'  He  added,  '  Father,  into  Thy  hands  I  com- 
mend My  spirit;'  then  'He  bowed  His  head,'  resigning  His  life,  and  His  spirit 
passed  from  earth  into  paradise. 


MATT.  xxvn.  48. 
And  straightway 
one   of  them   ran, 
and  took  a  sponge, 
and  filled    it  with 
vinegar,  and  put  it 
on    a    reed,     and 
gave  him  to  drink. 

MARK  xv.  36. 
And  one  ran  and 
filled  a  sponge  full 
of  vinegar,  and  put 
it  on   a  reed,    and 
gave  him  to  drink. 

gar,  and  put  it  upon 

LUKE  xxni.  36. 
And  the  soldiers 
also  mocked   him, 
coming     to      him, 
and    offering    him 
vinegar. 

hyssop,  and  put  it  t 

THE 

GOSPEL    ACCORDING    TO    MARK. 


CHAPTER  II.    VERSE  22. 


And  no  man  putteth  new  wine  into  old  bottles :  else  the  new  wine 
doth  burst  the  bottles,  and  the  wine  is  spilled,  and  the  bottles  will  be 
marred  :  but  new  wine  must  be  put  into  new  bottles. 


AND  NO  MAN  PUTTETH  NEW  WINE  INTO  OLD  BOTTLES]  Kai  oudcis  bdllci 
oinon  neon  eis  askous  pataious,  '  and  no  one  places  new  wine  into  old  leathern- 
bags.' 

ELSE  THE  NEW  WINE  DOTH  BURST  THE  BOTTLES]  Ei  de  nice,  rheessfi  ho  oinos 
ho  neos  tons  askous,  'but  if  not  (=  otherwise),  the  new  wine  rends  (—  bursts)  the 
bags.'  All  the  chief  Codices  except  Codex  A  read  rheexei,  'will  burst,'  and 
omit  ho  neos,  '  the  new,'  having  simply  ho  oinos.  '  the  wine.' 

AND  THE  WINE  is  SPILLED]  Kai  ho  oinos  ekcheitai,  'and  the  wine  is  poured 
out.'  Codex  B  has  kai  ho  oinos  apollutai,  '  and  the  wine  is  lost '  (destroyed) ;  Codex 
D  has  only  kai  ho  oinos,  'and  the  wine.' 

AND  THE  BOTTLES  WILL  BE  MARRED]  Kai  oi  askoi  apoloitntai,  'and  the  bags 
will  be  lost '  (destroyed).  Codex  B  has  only  kai  oi  askoi,  '  and  the  bags.' 

BUT  NEW  WINE  MUST  BE  PUT  INTO  NEW  BOTTLES]  Alia  oinon  neon  eis  askous 
kainous  bleeteon,  '  but  new  wine  should  be  placed  into  new  bags. '  Codex  D  omits  the 
whole  clause.  Codices  Aleph  and  B  omit  bleeteon,  '  must  be  placed  ' ;  but  in  Aleph 
it  is  supplied  by  a  second  hand.  The  reading  of  Codex  A  agrees  throughout  with 
the  received  Greek  text;  and  Codex  C  does  the  same,  with  the  exception  named 
above  of  rheexei,  'will  burst,'  for  rheessei,  'bursts.' 

[For  Exposition,  see  Note  on  Matt.  ix.  17.] 


CHAPTER  IX.    VERSE  41. 

For  whosoever  shall  give  you  a  cup  of  water  to  drink  in  my  name, 
because  ye  belong  to  Christ,  verily  I  sav  unto  you,  he  shall  not  lose 
his  reward. 


A  CUP  OF  WATER]  Potfcrion  hudatos,    'cup  of  water.'     [See  Note  on  Matt 
4*.] 

37 


MARK,    XIV.    23  —  25. 


CHAPTER  XII.    VERSE  i. 

And  he  began  to  speak  unto  them  by  parables.  A  certain  man 
planted  a  vineyard,  and  set  an  hedge  about  *'/,  and  digged  a  place  for 
the  winefat,  and  built  a  tower,  and  let  it  out  to  husbandmen,  and 
went  into  a  far  country. 


A  VINEYARD]  Ampelona. 

AND  SET  AN  HEDGE  ABOUT  IT]  Kai  perietheeke  phragmon. 

AND  DIGGED  A  PLACE  FOR  THE  WINEFAT]  Kai  oruxen  hupoleenion,  'and 
digged  an  under-press.'  When  used  in  distinction  from  leenos,  'press,'  the  hupo- 
leenion  denoted  that  part  of  the  structure  into  which  the  juice  flowed  after  pressure 
of  the  grapes.  Here  it  would  seem  to  designate  the  entire  receptacle  for  treading 
the  clusters  and  collecting  the  'new  wine.'  The  wine-press  was  frequently  dug 
out  of  the  rock  or  soil, — precautions  being  taken  that  the  liquid  should  not  ooze 
away. 

AND  LET  IT  OUT  TO  HUSBANDMEN]  Kai  exedoto  auton  georgois,  'and  gave  it 
out  (i.  e.  on  hire)  to  cultivators  of  the  earth.'  [See  Note  on  Matt.  xxi.  33.] 


CHAPTER  XIV.    VERSES  23 — 25. 

23  And  he  took  the  cup,  and  when  he  had  given  thanks,  he  gave  it 
to  them :  and  they  all  drank  of  it.  24  And  he  said  unto  them,  This  is 
my  blood  of  the  new  testament,  which  is  shed  for  many.  25  Verily  I 
say  unto  you,  I  will  drink  no  more  of  the  fruit  of  the  vine,  until  that 
day  that  I  drink  it  new  in  the  kingdom  of  God. 


V.  23.  THE  CUP]  Topoteerion.     All  the  chief  MSS.,  except  A,  omit  hot  'the.1 

AND  THEY  ALL  DRANK  OF  IT]  Kai  epion  ex  auto  pantes,  '  and  all  drank  of 
it ' — i.  e.  of  its  contents, — in  response  to  the  invitation,  as  recorded  by  St  Matthew, 
piete  ex  autou  pantes,  'drink  ye  all  of  it,' — phraseology  which  conveys  the  impres- 
sion that  but  one  cup  was  used  at  this  time,  of  which  all  the  apostles  (except, 
perhaps,  Judas)  drank  in  common. 

V.  24.  THIS  IS  MY  BLOOD  OF  THE  NEW  TESTAMENT]  Codices  Aleph  B,  C, 
and  D  omit  the  word  kainees,  '  (of  the)  new.' 

V.  25.  I  WILL  DRINK  NO  MORE  OF  THE  FRUIT  OF  THE  VINE]  Ollketi  OU 
mee  pio  ek  ton  genneematos  tees  ampelou,  '  no  more,  not  at  all,  will  I  drink  of  the 
fruit  of  the  vine.'  All  the  chief  MSS.  read  geneematos  (with  one  »).  Codex 
Aleph  omits  ouketi,  and  Codex  D  has  ou  mee  prostho  pein,  '  I  will  not  add  to 
drink.' 

UNTIL  THAT  DAY  THAT  I  DRINK  IT  NEW  IN  THE  KINGDOM  OF  GOD]  Heos 
tees  heemeras  ekeinees,  hotan  auto  pino  kainon  en  tee  basileia  tou  Theou,  'until  that 
day  when  I  drink  it  new  in  the  kingdom  of  God.' 

[For  Exposition,  see  Note  on  Matt.  xxvi.  26 — 29.] 


MARK,    XV.    23,    36.  291 


CHAPTER  XV.    VERSE  23. 

And  they  gave  him  to  drink  wine  mingled  with  myrrh :  but  he 
received  it  not. 


To  DRINK]  Piein,  'to  drink.'  This  word  is  absent  from  Codices  Aleph,  B, 
and  C. 

WINE  MINGLED  WITH  MYRRH]  Esmurnfsmftion  oinon,  '  smyrnized  wine  '= 
wine  prepared  or  flavored  \vith  myrrh.  Smurna  or  myrrha  (from  the  Hebrew 
mor)  is  said,  in  Robinson's  N.  Test.  Lexicon,  to  be  "a  substance  distilling  in 
tears  (drops),  spontaneously  or  by  incisions,  from  a  small  thorny  tree  growing  in 
Arabia,  and  especially  in  Abyssinia :  these  tears  soon  harden  into  a  bitter  aromatic 
gum,  which  was  highly  prized  by  the  ancients,  and  used  as  incense  and  perfume." 
Very  little  is  known  of  the  myrrh-plant  even  at  the  present  day.  In  the  Baby- 
lonian Talmud,  Rabbi  Chusda  is  quoted  as  saying,  "He  who  is  led  to  death  has 
given  to  him  to  drink  a  grain  of  myrrh  (or  frankincense)  in  a  cup  of  wine,  that  his 
mind  may  be  withdrawn  from  the  sense  of  his  situation."  But  the  historical 
evidence  in  support  of  this  statement  is  exceedingly  slender  and  obscure.  [See 
Note  on  Matt,  xxvii.  34.  ] 


CHAPTER  XV.    VERSE  36. 

And  one  ran  and  filled  a  sponge  full  of  vinegar,  and  put  it  on  a 
reed,  and  gave  him  to  drink,  saying,  Let  alone ;  let  us  see  whether 
Elias  will  come  to  take  him  down. 


ONE]  Eis,  'one  (man).'     Codices  Aleph  and  B  read  tis,  'a  certain  (man).' 
FILLED  A  SPONGE]  Gemiseu  spongon,  'making  a  sponge  full."     Codex  D  has 

pleesas  sfongon,  'filling  a  sponge.' 

PUT  IT  ON  A  REED]  Peritheis  te  kalamd,  'and  having  placed  it  round  a  reed.' 

Codex  D  has  epitheis,  'having  placed  it  upon.'     [See  Note  on  Matt.  xxviL  48.] 


THE 

GOSPEL     ACCORDING    TO     LUKE. 


CHAPTER  I.    VERSE  15. 

For  he  shall  be  great  in  the  sight  of  the  Lord,  and  shall  drink 
neither  wine  nor  strong  drink ;  and  he  shall  be  filled  with  the  Holy 
Ghost,  even  from  his  mother's  womb. 


AND  SHALL  DRINK  NEITHER  WINE  NOR  STRONG  DRINK]  Kai  oinon  kai  sikera 
ou  met  piee,  'and  wine  and  strong  drink  he  may  not  surely  drink.'  Wiclif  (1380) 
translates,  '  and  he  schal  not  drynke  wyn  ne  sider '  (cider).  The  Rheims  version 
(1582)  has  'and  wine  and  sicer  he  shal  not  drinke.' 


John  the  Baptist  was  to  be  *  great  in  the  sight  of  the  Lord,'  and  to  be 
*  filled  with  the  Holy  Ghost '  from  his  birth.  Called  to  a  work  of  extraordinary 
solemnity,  he  was  through  life  to  be  a  Nazarite, — the  principal  feature  of  whose 
vow  and  regimen  is  quoted  by  the  angel.  If,  as  a  matter  of  physical  support, 
alcohol  would  have  conduced  (as  nothing  else  could)  to  the  performance  of  his 
onerous  labors,  it  is  inconceivable  that  he  should  have  been  deprived  of  it.  [As 
to  the  contrast  between  the  Baptist  and  the  Saviour,  see  Note  on  Matt.  xi.  18,  19; 
and  on  the  relation  of  abstinence  to  spiritual  influence,  see  Note  on  Ephes.  v.  18.} 

The  comparison  between  John  the  Baptist,  as  the  harbinger  of  Christ,  and  Tem- 
perance societies,  as  pioneers  of  Christian  civilization,  has  often  been  drawn,  and  in- 
volves both  a  significant  truth  and  an  impressive  argument,  if  properly  defined.  No 
preparatory  work  can  equal  in  importance  that  of  making  those  sober  to  whom 
the  Gospel  is  preached,  in  order  that  it  may  be  heard  by  them  to  purpose. 
And  if  this  preparatory  work  does  not  belong  to  Christians,  upon  whom  does  it 
devolve  ?  At  the  same  time  it  ought  to  be  borne  in  mind,  and  always  urged,  that 
John's  example  does  not  furnish  so  strong  a  reason  for  abstinence  as  do  the 
benevolent  and  self-denying  principles  of  Christianity,  illustrated  by  the  transcendent 
pattern  of  His  self-sacrifice  whose  shoes'  latchet  John  confessed  he  was  not  worthy 
to  unloose.  [See  Note  on  chap.  ix.  23.] 


CHAPTER  III.    VERSE  i. 

Now  in  the  fifteenth  year  of  the  reign  of  Tiberius  Caesar,  Pontius 
Pilate  being  governor  of  Judaea,  and  Herod  being  tetrarch  of  Galilee, 


LUKE,  v.  37—39-  293 


and   his  brother   Philip   tetrach   of    Ituraea   and   of   the  region  of 
Trachonitis,  and  Lysanias  the  tetrarch  of  Abilene. 


TIBERIUS  OESAR]  This  was  the  Emperor  Tiberius  Claudius  Drusus  Nero,  the 
step-son  and  successor  of  Augustus,  who  ruled  the  Roman  empire  from  A.D.  14 — 37- 
Seneca  says  of  him,  that  he  was  never  drunk  but  once  in  his  life  ;  for  having  once 
begun  to  drink,  he  never  ceased  drinking  till  his  death.  This  description  is 
scarcely  chargeable  with  extravagance  when  compared  with  the  more  exact  account 
given  of  him  by  Suetonius: — "When  a  young  soldier  in  the  camp,  he  was  re- 
markable for  his  excessive  inclination  to  wine.  For  Tiberius  they  called  him 
Biberius  [bibber],  for  Claudius,  Caldius  [hot],  and  for  Nero,  Mero  [neat  (wine)]. 
And  after  he  succeeded  to  the  empire,  and  was  invested  with  the  office  of  reforming 
the  morality  of  the  people,  he  spent  the  whole  night  and  two  days  together  in 
feasting  and  drinking  with  Pomponius  Flaccus  and  Lucius  Piso,  to  one  of  whom  he 
immediately  gave  the  province  of  Syria,  and  to  the  other  the  prefecture  of  the  city, 
pronouncing  them  in  his  letters  patent  to  be  '  very  pleasant  companions  and  friends, 
fit  for  all  occasions.'  He  preferred  a  very  ignoble  candidate  for  the  quaestorship 
before  the  most  noble  competitors,  simply  because  he  had  swallowed  an  amphora 
of  wine  at  a  draught."  This  'amphora'  must  have  been  of  lesser  size  than  the 
common  sort,  which  held  about  eight  English  gallons.  The  other  vices  of  Tiberius 
were  in  keeping  with  his  chronic  inebriation. 


CHAPTER  V.    VERSES  37 — 39. 

37  And  no  man  putteth  new  wine  into  old.  bottles ;  else  the  new 
wine  will  burst  the  bottles,  and  be  spilled,  and  the  bottles  shall  perish. 

38  But  new  wine  must  be  put  into  new  bottles ;  and  both  are  preserved. 

39  No  man  also  having  drunk  old  wine  straightway  desireth  new ;  for 
he  saith,  The  old  is  better. 


V.  37.  AND  NO  MAN  PUTTETH  NEW  WINE  INTO  OLD  BOTTLES]  Kai  Olldcit 
ballei  oinon  nton  tis  askous  palaious,  '  and  no  one  places  new  wine  into  old  bags.' 
Codex  C  has  epibalUi,  '  places  upon,'  an  obvious  reiteration,  by  mistake,  of  epiballei 
in  ver.  36,  where  it  is  appropriate. 

ELSE  THE    NEW  WINE  WILL   BURST  THE   BOTTLES]   Ei  de  Wffgf,  rkgfXfi  ho  fttOI 

oinos  tons  askous,  *  otherwise,  the  new  wine  will  rend  the  bag.'  Codex  C  has 
rhffssei,  '  rends  ' ;  Codex  Aleph  omits  neos,  reading  '  the  wine  will  rend  the  bags  ' ; 
Codex  D  repeats  the  word  'old' — 'the  old  new-wine  will  rend  the  old  bags.' 

AND  BE  STILLED,   AND   THE   BOTTLES  SHALL  PERISH]    Kai  auto*  tkchuthtttftai, 

bat  hoi  askoi  apolountai,  '  and  it  will  be  poured  out  (  =  spilled),  and  the  bottles 
will  perish.' 

V.  38.  BUT  NEW  WINE  MUST  BE  PUT  INTO  NEW  BOTTLES;  AND  BOTH  ARK 
PRESERVED ]  A lla  oinon  neon  eis  askotts  kainotts  bleeteon,  kai amphotcroisunteeronntai, 
'  but  (it  is  fit  for)  new  wine  to  be  placed  into  new  bags,  and  both  are  kept  together 
(—preserved).'  In  Codex  Aleph  bleeteon  is  substituted  by  a  second  hand  for 
ballousin  ;  and  Codex  C,  instead  of  bleeteon,  reads  ballousin,  '  they  place '  new 
wine,  etc.,  and  substitutes  teeroitntai,  '  they  are  kept,'  for  sunteerountai.  Codices 
Aleph  and  B  omit  altogether  the  words  kai  amphoteroi  snnteerountai. 


294  LUKE,  v.  37— 39. 


V.    39.     NO   MAN    ALSO    HAVING    DRUNK    OLD    WINE    STRAIGHTWAY    DESIRETH 

NEW]  Kai  oudeis  pion  palaion,  eutheos  thelei  neon,  '  and  no  one  drinking  old 
immediately  wishes  new.'  The  word  oinon,  'wine,'  is  to  be  understood  after  both 
palaion  and  neon.  Codices  Aleph  and  B  omit  kai,  '  and,'  and  eutheos,  '  immediately.* 
Codex  C  omits  eutheos. 

FOR  HE  SAITH,  THE  OLD  is  BETTER]  Legei  gar  ho  palaios  chreestoteros  estin, 
'  for  he  affirms,  The  old  is  better. '  Codices  Aleph  and  B  have,  instead  of  chreestoteros t 
'better,'  chreestos,  'good' — suitable — 'good  enough'  (Alford). 

The  received  Greek  text  of  these  three  verses  agrees  verbatim  with  the  text  of 
Codex  A.  The  V.  renders  chreestoteros  by  melius,  '  better ' ;  Beza  by  utilius, 
'more  useful.'  Verses  37  and  38  agree  in  the  corresponding  passages  of  the 
Gospels  of  Matthew  and  Mark;  and  for  an  explanation  of  them,  see  Note  on 
Matt.  ix.  17.  Ver.  39  is  peculiar  to  Luke's  Gospel,  and  is  even  absent  from  the 
text  of  Luke  as  presented  in  Codex  D ;  but  the  preponderance  of  evidence  is  in 
favor  of  its  genuineness. 


The  whole  passage  is  part  of  the  Saviour's  reply  to  the  question  why  His 
aisciples  did  not  fast  as  did  the  disciples  of  John  and  the  Pharisees;  and  is 
generally  interpreted  to  signify  that  it  was  not  judicious  to  impose  trials  too  heavy 
»pon  young  disciples,  but  that  there  must  be  an  adaptation  of  discipline  to  ex- 
perience ;  in  other  words,  that  the  law  of  congruity  must  be  regarded,  as  in  the 
case  of  those  who  avoided  putting  new  wine  into  old  bottles.  But  the  commentators 
are  puzzled  to  trace  any  connection  between  this  exposition  and  ver.  39,  where 
the  drinker  of  old  wine  affirms  its  superiority  over  new.  We  may,  perhaps,  find 
the  link  of  connection  in  the  idea  that  new  wine,  preserved  by  close  confinement  in 
new  bottles  till  it  is  old,  retains  in  perfection  all  its  original  properties,  and  acquires 
a  lusciousness  that  enhances  its  value  to  the  user.*  The  language  may,  therefore, 
be  thus  paraphrased: — "You  ask  why  My  disciples  do  not  act  as  do  the  disciples 
of  John  and  the  Pharisees.  You  forget  that  the  spirit  of  My  dispensation — a  spirit 
of  sacred  liberty — is  essentially  different  from  theirs,  and,  therefore,  that  the 
regulations  affecting  its  subjects  must  also  differ.  If  put  into  the  bottles  of 
traditional  Judaism,  it  would  acquire  a  fermentative  violence  that  would  burst  the 
traditional  bands,  and  endanger  its  own  religious  existence,  by  the  change  of  liberty 
into  license.  Such  rules  as  are  required  for  My  dispensation  must  be  adapted  to 
its  spirit — the  bottles  must  correspond  with  the  contents, — and  so  both  will  be 
preserved, — the  spiritual  liberty  and  the  conditions  under  which  it  is  held.  Thus 
preserved  from  contamination  and  fermentation,  the  older  it  becomes,  the  sweeter 
and  purer  it  will  be ;  and  as  no  one  who  drinks  old  wine  that  has  been  safely  kept 
desires  new  wine,  because  he  declares  that  the  old  is  better,  so,  the  longer  the 
liberty  I  bring  is  possessed  in  conformity  with  the  principles  I  inculcate,  the  more 
assuredly  will  its  excellence  be  exhibited  and  approved."  (If  the  old  wine  of  ver. 
39  is  taken  as  symbolical  of  the  old  form  of  Judaism,  the  remark  'No  one,'  etc.,  as 
Alford  suggests,  is  simply  declaratory  of  the  self-satisfaction  of  the  rabbinical  Jew 
with  his  doctrines  and  rites.)  Hence — 


*Mr  Wright's  passover  wine  is  found  to  improve  in  flavor  by  keeping,  though  no  chemical 
change,  and  certainly  no  fermentation,  occurs.  An  explanation  may  be  found  in  the  fact  that  the 
original  aromas  of  the  grape,  fine  and  subtle  particles,  being,  by  the  act  of  crushing,  mingled  with 
the  saccharine  and  albuminous  matters,  become  less  perceptible  to  the  palate ;  but,  by  being  kept, 
they  mechanically  separate  again,  and  so  impart  a  fuller  and  distincter  flavor  by  first  touching 
the  nerves  of  taste. 


LUKE,    IX.    23.  295 


1.  The  Lord  docs  not  introduce  incongruous  or  contradictory  metaphors. 

2.  Nor  does  He  assign  to  old  fermented  wine  a  superiority  over  new  and  unfer- 
mented  wine.     But, — 

3.  A  consistent  sense  is  elicited  by  considering  the  '  new  wine '  of  ver.  38  iden- 
tical in  nature,  and  representative  of  the  same  Christian  blessings,  with  the  '  old 
wine'  of  ver.  39 — being  the  new  preserved  and  improved  by  age.     Historically,  it 
is  unquestionable  that  many  of  the  oldest  wines,  and  such  as  were  most  esteemed, 
acquired  a  honeyed  thickness  and  sweetness  that  made  their  extreme  dilution 
imperative,  in  order  to  their  being  drunk.     Aristotle  testifies  that  the  wines  of 
Arcadia  were  so  thick  that  they  dried  up  in  the  goat-skins,  and  that  it  was  the 
practice  to  scrape  them  off  and  dissolve  the  scrapings  in  water.*     Some  of  the 
celebrated  Opimian  wine  mentioned  by  Pliny  had,  in  his  day,  two  centuries  after 
its  production,  the  consistence  of  honey.t     Professor  Donovan  says,  "In  order 
to  preserve  their  wines  to  these  ages,  the  Romans  concentrated  the  must  or  grape- 
juice,  of  which  they  were  made,  by  evaporation,  either  spontaneous  in  the  air  or 
over  a  fire,  and  so  much  so  as  to  render  them  thick  and  syrupy."  J 


CHAPTER  VII.    VERSES  33—35. 

33  For  John  the  Baptist  came  neither  eating  bread  nor  drinking 
wine ;  and  ye  say,  He  hath  a  devil.  34  The  Son  of  man  is  come  eating 
and  drinking ;  and  ye  say,  Behold  a  gluttonous  man,  and  a  wine- 
bibber,  a  friend  of  publicans  and  sinners !  35  But  wisdom  is  justified 
of  all  her  children. 


V.  33.  NEITHER  EATING  BREAD  NOR  DRINKING  WINE]  Meete  arton  esthion, 
meete  oinon  pinon. 

V.  34.  A  WINEBIBBER]  Oitwpotees,  'wine-drinker';  the  V.  and  Beza,  bibens 
vinum,  'drinking  wine.'  Wiclif  has  'drynkynge  wiyn ' ;  Tyndale,  'a  drinker  of 
wyne.' 

V.    35.    BUT    WISDOM    IS    JUSTIFIED    OF   ALL    HER   CHILDREN]     Kdi  tdikaiotktC 

hee  sophia  apo  ton  teknon  hautees  panton,  '  and  wisdom  is  vindicated  (shown  to  be 
just)  by  all  her  offspring.'     Codex  Aleph,  instead  of  teknon,  has  ergon,  'works.' 
In  Codex  D,  panton,  '  all,'  is  absent. 
[For  Exposition,  see  Note  on  the  parallel  text,  Matt.  xi.  18,  19.] 


CHAPTER  IX.    VERSE  23. 

And  he  said  to  thftn  all,  If  any  man  will  come  after  me,  let  him 
deny  himself,  and  take  up  his  cross  daily,  and  follow  me. 


This  is  one  of  many  texts  in  which  we  find  a  wonderful  condensation  of  the 
great  tests  and  principles  of  the  Christian  life.  Self-conquest  and  self-control  are 
both  involved, — the  denial  of  all  that  is  sensual  and  vicious,  the  doing  of  all  that 
is  virtuous.  In  the  'battle  of  life,'  not  only  must  we  encounter  and  overthrow 

*  Meteoroloe.  iv.  10.  t  Nat.  Hist.  xiv.  6. 

\  '  Domestic  Economy,"  in  Lardner's  Cabinet  Cyclopaedia. 


296  LUKE,    X.    7,    34. 


every  enemy,  but  we  must  prove  our  profession  and  possession  of  Christian  grace 
by  acts  of  beneficence  and  sympathy, — by  conduct  adapted  to  the  circumstances 
in  which  we  live,  and  the  necessities  of  the  people  around  us.  How  sad  it  is  to  see, 
on  the  contrary,  general  professions  of  Christian  zeal  and  sacrifice,  with  no  con- 
crete illustrations  of  their  reality !  Whole  congregations  will  sing,  with  apparent 
heartiness,  but  really  without  any  thought  at  all  of  the  application  of  these 

words, — 

"  When  I  survey  the  wondrous  cross 

On  which  the  Prince  of  glory  died, 
My  richest  gains  I  count  but  loss, 
And  pour  contempt  on  all  my  pride. 

"  Were  the  whole  realms  of  nature  mine, 

That  were  a  present  far  too  small ; 
Love  so  amazing,  so  divine, 
Demands  my  soul,  my  life,  my  all!  " 

But  how  many  would  give  up  their  little  glass  of  ale  or  wine  to  accomplish  the 
reclamation  of  many  drunkards,  and  secure  the  salvation  of  many  souls  ? 


Some  cursed  thing  unknown 

:ly  lur 
Some  idol  which  I  will  not  own, 


ung  i 

Must  surely  lurk  within  ; 
ome  idol  which  I  will  nol 
Some  secret  lust  or  sin." 


The  Christian  hope,  which  looks  forward  to  the  possession  of  a  glorious  spiritual 
(or  psychical)  body,  should  induce  us  to  adopt  abstinence  as  the  means  of  partially 
purifying  the  body  we  now  have,  that,  as  St  Augustine  says  of  the  resurrection- 
body,  "with  perfect  and  most  wondrous  facility  of  obedience  it  will  be  subject  to 
the  Spirit,  so  as  completely  to  fulfill  the  serenely  calm  volitions  of  a  never-ending 
life"  ('City  of  God,'  lib.  xiii.  cap.  23). 


CHAPTER  X.    VERSE  7. 

And  in  the  same  house  remain,  eating  and  drinking  such  things  as 
they  give :  for  the  laborer  is  worthy  of  his  hire.  Go  not  from  house 
to  house. 


EATING  AND  DRINKING  SUCH  THINGS  AS  THEY  GIVE]  Esthiontes  kai pinontes 
tapar1  auton,   'eating  and  drinking  the  (things)  from  them.' 


To  infer  from  this  command  that  the  Lord's  first  disciples  were  required,  or  that 
Christians  now  are  bound  or  permitted,  to  consume  whatever  is  presented  to  them, 
without  regard  to  its  fitness  as  food,  is  to  sacrifice  reason  to  a  most  absurd  literal 
interpretation  of  Scripture ;  yet  even  this  inference  has  been  drawn,  and  constructed 
into  an  objection  to  the  disuse  of  intoxicating  liquors !  The  objectors,  however, 
would  never  apply  it  to  things  they  disliked. 


CHAPTER  X.    VERSE  34. 

And  went  to  him,  and  bound  up  his  wounds,  pouring  in  oil  and 
wine,  and  set  him  on  his  own  beast,  and  brought  him  to  an  inn,  and 
took  care  of  him. 


LUKE,   X.    36,    37.  297 


POURING  IN  OIL  AND  WINE]  Epicheon  elaion  kai  oinon,  'pouring  upon  (them) 
oil  and  wine.'  The  oil  would  act  as  an  emollient,  the  wine  as  an  astringent. 
When  fermented  wine  was  used  in  such  cases,  the  virtue  of  the  application  could 
not  reside  in  the  alcohol  present,  whose  only  effect  would  be  to  increase  the  inflam- 
matory condition  of  the  wounds.  Hence,  in  modern  battle-fields,  nothing  has 
been  found  superior  to  simple  lint  and  cooling  water  for  wounds  =  wet  bandages. 
It  has  been  conjectured  that  the  reference  is  to  a  compound  of  oil  and  wine,  called 
by  Galen  oinelaion,  'wine-oil';  and  noticed  by  Africanus  ('Geoponics,' book  x. 
chap.  49)  as  applied  to  branches  of  fig  trees  after  pruning,  probably  to  prevent 
the  effusion  of  the  sap.  Pliny,  in  his  '  Natural  History '  (book  xv.  chap.  7),  in 
describing  medicated  oils  and  unguents,  names  the  oleum  gleucinum,  compounded 
of  sweet  wine  (gltukos)  and  oil.  Columella's  recipe  for  making  this  article  is 
given  in  his  I2th  book,  chap.  51.  The  passage  is  translated  at  length  in  Tirosh  lo 
Yayin;  *  but  the  sum  is — "  To  about  ninety  pints  of  the  best  must  in  a  barrel, 
eighty  Ibs.  of  oil  are  to  be  added,  and  a  small  bag  of  spices  sunk  to  the  place 
where  the  oil  and  wine  meet ;  the  oil  to  be  poured  off  on  the  ninth  day.  The  spices 
in  the  bag  are  then  to  be  pounded  and  replaced,  filling  up  the  cask  with  another 
eighty  Ibs.  of  oil;  this  oil  to  be  drawn  off  after  seven  days."  This  text  has  been 
read  by  some  devotees  of  strong  drink  as  if  the  oil  were  designed  for  the  wounds 
and  the  wine  for  the  stomach  of  the  wounded  traveler ! — much  in  the  same  way 
as  '  the  brandy-and-salt '  embrocation  (once  a  popular  form  of  quackery)  was 
divided  by  some  Bacchanalians  into  two  parts, — the  salt  being  rubbed  upon  the 
surface  of  the  body,  the  brandy  reserved  for  internal  application  1 


CHAPTER  X.    VERSES  36,  37. 

36  Which  now  of  these  three,  thinkest  thou,  was  neighbor  unto  him 
that  fell  among  the  thieves  ?  37  And  he  said,  He  that  showed  mercy 
on  him.  Then  said  Jesus  unto  him,  Go,  and  do  thou  likewise. 


The  parable  of  the  Good  Samaritan  has  charmed  and  edified  sixty  generations 
of  Christian  disciples;  and  the  personal  summing  up,  'Go  THOU  AND  DO  LIKE- 
WISE,' remains,  and  ever  must  remain,  in  universal  force.  Topographically  and 
outwardly,  those  are  our  neighbors,  who  live  round  about  us ;  sympathetically 
and  vitally,  we  are  neighbors — and  discharge  our  obligations  as  neighbors — to 
those  whom  we  help  according  to  the  measure  of  their  needs  and  our  opportunity. 
The  slaves  of  strong  drink,  and  the  sufferers  associated  with  these  victims,  abound 
in  every  quarter,  and  are  seen  on  every  hand ;  and  if  this  parable  has  any  bearing 
on  social  evils  at  all,  it  must  be  viewed, — 

First,  as  condemning — 

(1)  All  measures,  whether  public  or  private,  by  which  the  love  of  intoxicating 
liquor  is  excited  and  intensified,  and  the  number  of  its  spoiled  and  wounded  victims 
increased. 

(2)  Mere  simple  observation  of  this  evil,  mere  abstract  pity  for  the  sufferers,  if 
unaccompanied  by  efforts  for  their  relief.     Benevolent  '  sentiment,'  separated  from 

•  This  treatise  is  now  accessible  only  in  the  Appendix  to  '  Works  of  Dr  Lees,'  TO!,  ii. 
38 


298  LUKE,    XII.    19,   45 


benevolent  sense,  is  branded  with  the  Divine  disapprobation ;  and  not  least,  but 
most,  where  it  is  evidenced  by  persons  of  religious  profession  and  ecclesiastical 
position — 'the  priest  and  the  Levite.' 
Secondly,  as  approving — 

(1)  The  adoption  of  the  most  direct  and  effective  action  for  the  benefit  of  those 
who  are  overcome  by  strong  drink.     And  no  means  can  be  so  direct,  certainly 
none  have  proved  so  effective,  as  those  which  have  sought  the  exclusion  of  intoxi- 
cating liquor  from  the  social  sphere. 

(2)  The  exhibition  of  such  conduct  by  men  of  all  classes.     It  was  a  Samaritan 
(not  a  traditional  Jew)  whom  the  Saviour  introduced  into  this  parable  as  the 
genuine  philanthropist  and  exemplar  of  practical  compassion, — a  standing  warning 
to  conventional  religionists  not  to  decry  good  things  by  whomsoever  done,  and  not 
to  point  to  their  own  faith,  however  correct,  unless  the  works  of  love,  resulting 
from  it,  attest  its  sincerity  and  its  success. 

(3)  Of  all  means  that  seek  the  prevention  of  evils  rather  than  their  mitigation, 
or  the  partial  removal  of  their  bad  effects.     He  is  the  best  of  good  Samaritans 
who  drives  out  the  robbers  and  averts  their  attack  on  the  peaceful  traveler.     The 
Temperance  reform,  which  aims  at  the  absolute  prevention  of  intemperance,  will 
secure  this  greatest  of  all  results  just  so  soon  as  it  is  adequately  supported  by 
Christians   and  patriots  of  every  class,  who  are  willing  to  '  do  good  '  in  this  man- 
ner, as  God  gives  them  opportunity.     The  '  good  Samaritan '  did  this  good  at 
some  risk,  trouble,  and  expense ;  while  the  benefits  imparted  by  the  Temperance 
movement  to  the  intemperate  and  their  friends,  are  purchased  by  no  real  loss,  but 
secure  much  personal  advantage  to  those  who  use  its  principles  for  the  rescue  or 
preservation  of  their  neighbors. 


CHAPTER  XII.     VERSE  19. 

And  I  will  say  to  my  soul,  Soul,  thou  hast  much  goods  laid  up  for 
many  years ;  take  thine  ease,  eat,  drink,  and  be  merry. 


EAT,  DRINK,  AND  BE  MERRY]  Phage,  pie,  eupkrainou.  Here  speaks  the 
undisguised  sensualist,  whose  '  god  is  his  belly.'  It  should  be  remembered,  more- 
over, that  alcoholic  liquor,  when  used  far  short  of  drunken  excess,  tends  princi- 
pally to  intensify  the  animal  appetites,  while  it  hardens  the  mind  against  the  moral 
and  spiritual  influences  directed  upon  it. 


CHAPTER  XII.    VERSE  45. 

But  and  if  that  servant  say  in  his  heart,  My  lord  delayeth  his 
coming ;  and  shall  begin  to  beat  the  men-servants  and  maidens,  and 
to  eat  and  drink,  and  to  be  drunken. 


AND  TO  EAT  AND  DRINK,  AND  TO  BE  DRUNKEN]  Esthiein  te  kai  pinein  kai 
mctJmskesthai,  'and  to  eat  and  drink,  and  be  surcharged.'  Codex  D  has  esthion 
te  kai  pinon  methuskomenos,  'with  eating  and  drinking,  being  drunk  (or  sur- 
charged).' Methuskesthai  is  intended  to  indicate  that  the  eating  and  drinking 


LUKE,    XXI.    34.  299 


would  be  in  such  degree  as  to  cause   repletion ;   whether   intoxication  resulted 
would  depend  on  the  kind  of  drinks' consumed. 


CHAPTER  XVII.    VERSES  26—28. 

26  And  as  it  was  in  tile  days  of  Noe,  so  shall  it  be  also  in  the  days 
of  the  Son  of  man.  27  They  did  eat,  they  drank,  they  married  wives, 
they  were  given  in  marriage,  until  the  day  that  Noe  entered  into  the 
ark,  and  the  flood  came,  and  destroyed  them  all.  28  Likewise  also  as 
it  was  in  the  days  of  Lot :  they  did  eat,  they  drank,  they  bought,  they 
sold,  they  planted,  they  builded. 


V.  27.  THEY  DID  EAT,  THEY  DRANK]  Eesthion,  tpinon,  'they  ate,  they  drank.' 
Both  eating  and  drinking  here  carry  with  them  an  emphatic  meaning,  implying  not 
the  mere  acts  of  eating  and  drinking,  but  excessive  addiction.  [See  Note  on  Matt, 
xxiv.  38.] 


CHAPTER  XX.    VERSE  9. 

Then  began  he  to  speak  to  the  people  this  parable  :  A  certain  man 
planted  a  vineyard,  and  let  it  forth  to  husbandmen,  and  went  into  a 
far  country  for  a  long  time.  • 


A  VINEYARD]  Ampelona,    'a  vineyard.'     [See   Notes  on   Matt.   xxi.   33,  and 
Markxii.  I.] 


CHAPTER  XXI.    VERSE  34. 

And  take  heed  to  yourselves,  lest  at  any  time  your  hearts  be  over- 
charged with  surfeiting,  and  drunkenness,  and  cares  of  this  life,  and  so 
that  day  come  upon  you  unawares. 


BE  OVERCHARGED]  Barunthosin,  '  be  made  heavy  '  =  dull,  stupid.  Codices 
Aleph,  B,  and  C  read  bareethosin,  'be  weighed  down  '  =  oppressed. 

WITH  SURFEITING,  AND  DRUNKENNESS]  En  kraipalfe  kai  methee,  'in  debauch 
and  drunkenness.'  Robinson's  Lexicon,  under  kraipalec,  has  the  following: — 
"  Properly,  seizure  of  the  head :  hence,  intoxication  and  its  consequences,  giddiness, 
headache,  etc.  Latin,  crapula.  Luke  xxi.  34,  en  kraipalee  kai  methct,  i.  t.  in 
constant  revelling,  carousing." 

AND  so  THAT  DAY  COME  UPON  YOU  UNAWARES]  Aiphnidios,  rendered  in  A.  V. 
'unawares,' is  literally  'unforeseen.'  Codex  Aleph  has  fphnidios.  Addiction  to 
sensuality  not  only  takes  off  the  thoughts  from  the  recompense  of  evil-doing,  but 
so  bedims  and  even  blinds  the  judgment,  that  the  day  of  judgment  may  be  strictly 
said  to  be  '  unforeseen.' 


300  LUKE,    XXIII.    36. 


CHAPTER  XXII.    VERSES  17,  18. 

17  And  he  took  the  cup,  and  gave  thanks,  and  said,  Take  this,  and 
divide  /'/  among  yourselves :  18  For  I  say  unto  you,  I  will  not  drink 
of  the  fruit  of  the  vine,  until  the  kingdom  of  God  shall  come. 


V.  17.  THE  CUP]  Poteerion,  'a  cup.'  Codices  A  and  C  read  to  poteerion% 
'the  cup.' 

TAKE  THIS]  Labete  toitto,  'take  this.'  In  Codex  Aleph,  touto  was  omitted  by 
the  copyist,  but  is  supplied  by  another  hand. 

AMONG  YOURSELVES]  Heautois,  'among  yourselves.'  Codices  B  and  C  have 
is  heantous,  'for  yourselves.'  Codex  Aleph  reads  alleelois,  'among  one  another,' 
but  a  second  hand  has  written  eis  heautous. 

V.  1 8.  THE  FRUIT  OF  THE  VINE]  Tou  genneematos  tees  ampelou,  'the  offspring 
of  the  vine.'  All  the  old  MSS.  read  geneematos.  Codices  Aleph,  B,  and  D  add 
the  words  apo  tou  nuny  '  from  the  (time)  now ' ;  and  Codices  Aleph,  B,  and  C, 
instead  of  heos  hotou,  '  until,'  read  heos  ou. 


CHAPTER  XXII.    VERSE  20. 

Likewise  also  the  cup  after  supper,  saying,  This  cup  is  the  new 
testament  in  my  blood,  which  is  shed  for  you. 


THE  CUP]  To  poteerion,  '  the  drinking-cup.^     This  verse  is  absent  from  Codex  D. 
[See  Notes  on  Matt.  xxvi.  27 — 29.] 


CHAPTER  XXIII.    VERSE  36. 

And  the  soldiers  also  mocked  him,  coming  to  him,  and  offering  him 
vinegar. 


I  VINEGAR]  Oxos,   '  sour  wine,'  oinos  being  understood.     [See  Note  on  Matt, 

xxvii.  48.] 


THE 


GOSPEL     ACCORDING     TO    JOHN. 


CHAPTER  II.    VERSES  i — n. 

i  And  the  third  day  there  was  a  marriage  in  Cana  of  Galilee ;  and 
the  mother  of  Jesus  was  there :  a  And  both  Jesus  was  called,  and  his 
disciples,  to  the  marriage.  3  And  when  they  wanted  wine,  the  mother 
of  Jesus  saith  unto  him,  They  have  no  wine.  4  Jesus  saith  unto  her, 
Woman,  what  have  I  to  do  with  thee  ?  mine  hour  is  not  yet  come, 
s  His  mother  saith  unto  the  servants,  Whatsoever  he  saith  unto  you, 
do  i/.  6  And  there  were  set  there  six  waterpots  of  stone,  after  the 
manner  of  the  purifying  of  the  Jews,  containing  two  or  three  firkins 
apiece.  ^  Jesus  saith  unto  them,  Fill  the  waterpots  with  water.  And 
they  filled  them  up  to  the  brim.  8  And  he  saith  unto  them,  Draw 
out  now,  and  bear  unto  the  governor  of  the  feast.  And  they  bare  it. 
9  When  the  ruler  of  the  feast  had  tasted  the  water  that  was  made 
wine,  and  knew  not  whence  it  was :  (but  the  servants  which  drew  the 
water  knew;)  the  governor  of  the  feast  called  the  bridegroom,  10  And 
saith  unto  him,  Every  man  at  the  beginning  doth  set  forth  good  wine; 
and  when  men  have  well  drunk,  then  that  which  is  worse :  but  thou 
hast  kept  the  good  wine  until  now.  u  This  beginning  of  miracles 
did  Jesus  in  Cana  of  Galilee,  and  manifested  forth  his  glory;  and  his 
disciples  believed  on  him. 


V.  i.  IN  CANA]  En  Kuna.  Both  the  situation  of  this  village  and  the  significa- 
tion of  its  name  have  been  warmly  discussed.  Kefr  Kenna,  about  an  hour  and  ft 
half's  ride  N.E.  of  Nazareth,  has  still  some  advocates,  but  critical  consent  is  gene- 
rally given  to  Dr  Robinson's  arguments  on  behalf  of  Kana-el-Jelil,  a  village  situated 
about  three  hours'  distance,  due  north,  from  Nazareth. 

THE  MOTHER  OF  JESUS  WAS  THERE]  It  is  a  conjecture,  not  devoid  of  plausi- 
bility, that  this  was  the  marriage  of  some  young  relative  of  Mary,  so  that  she  'was 
there  '  not  so  much  by  invitation  as  of  right,  and  could  therefore,  without  obtrusive- 
ness,  address  the  servants  as  recorded  in  ver.  5. 

V.  2.  WAS  CALLED]  Eklffthtf,  '  called  '  =  invited. 

V.  3.  AND  WHEN  THEY  WANTED  WINE]  Kai  huftfrffsantos  oinou,  'and  wine 
running  short '  =  being  deficient.  Wiclif,  '  and  whanne  wyne  failid.'  So  all  the 
old  English  versions.  A  later  hand  has  altered  Codex  Aleph  into  oinon  ouk  eichon 
oti  sunttflfsthff,  '  they  had  not  wine  because  it  was  used  up.'  The  original  supply 


302  JOHN,    II.    I  —  II. 


may  have  been  too  limited,  or  the  guests  were  more  numerous  than  was  at  first 
expected.  A  marriage  party  in  the  East  lasted  several  days,  and  this  deficiency 
probably  occurred  upon  the  last  day,  soon  after  the  Lord  and  His  disciples  had 
arrived.  Incidentally,  this  notice  of  a  short  supply  of  wine  suggests  that  the 
wedded  persons  were  not  wealthy,  else  the  purchase  of  a  sufficient  quantity  would 
have  been  the  first  and  simplest  course  to  be  proposed. 

THEY  HAVE  NO  WINE]  Oinon  ouk  echousi,  'wine  they  have  not.'  A  later 
correction  in  Codex  Aleph  gives  oinos  ouk  estin,  'wine  is  not.' 

V.  4.  WHAT  HAVE  1  TO  DO  WITH  THEE]  Ti  emoi  kai  soi,  '  what  to  Me  and 
thee  ? '  i.  e.  '  what  is  there  in  common  to  Me  and  thee  ? '  Mary  thought  only  of 
supplying  the  deficiency,*  Jesus  of  showing  forth  the  Father's  glory.  The  concep- 
tions of  the  earthly  mother  and  the  heavenly  Son  moved  upon  different  planes. 
This  remarkable  expression  throws  light  upon  the  extent  of  the  miracle  its'elf. 

V.  6.  SIX  WATERPOTS  OF  STONE  .  .  .  CONTAINING  TWO  OR  THREE  FIRKINS 
APIECE]  Hudriai  lithinai  hex  .  .  .  chorousai  ana  metreetas  duo  ee  treis,  '  six 
stone  water-jars  .  .  .  holding  each  two  or  three  measures.'  The  Greek  melreetecs 
is  supposed  to  have  corresponded  with  the  Attic  amphora,  and  to  have  held  about 
eight  gallons  English.  Reckoning  two  and  a  half  measures  to  each  water-jar,  we 
may  assign  to  every  vessel  a  quantity  of  water  equal  to  twenty  gallons  English,  and 
to  the  whole  six  jars  a  quantity  equal  to  120  gallons.  (Alford  reckons  the  total  at 
126  gallons.)  During  a  visit  to  this  region,  Dr  E.  D.  Clarke  saw  a  number  of 
large  massive  stone  pots  "  lying  about,  disregarded  by  the  present  inhabitants  as 
antiquities  with  whose  original  use  they  were  unacquainted."  They  would  have 
held  from  eighteen  to  twenty-seven  gallons  of  water  each. 

V.   7.    FILL  THE  WATER  POTS  WITH  WATER.      AND  THEY  FILLED  THEM  UP  TO 

THE  BRIM]  The  amount  of  water  in  each  of  the  jars  had  probably  been  reduced 
by  the  use  made  of  it  for  the  ablutionary  purifications  commonly  practised ;  but 
the  command  was  chiefly  given  in  order  that  the  guests  might  see  that  each  vessel 
contained  water,  and  water  only;  since  the  infusion  of  a  coloring  liquid  would 
have  stained  the  whole  quantity  in  any  particular  jar. 

V.  8.  BEAR  UNTO  THE  GOVERNOR  OF  THE  FEAST]  Pherete  to  architriklino9 
'carry  (what  is  drawn)  to  the  architriklinos.'  This  was  the  guest  who  occupied 
'  the  uppermost  seat  at  a  feast,'  and  exercised  a  general  superintendence  over  all 
its  proceedings. 

AND  THEY  BARE  IT]  Kai  eenenkan,  'and  they  carried  (it).' 

V.  9.  AND  KNEW  NOT  WHENCE  IT  WAS]  He  did  not  know  from  whence  the 
wine  had  been  got. 

BUT  THE  SERVANTS  WHICH  DREW  THE  WATER  KNEW]  Oi  de  diakonoi  eedeison 
oi  eentleekotes  to  Jitidor,  'but  the  servants  knew,  who  had  drawn  the  water.'  This 
expression  is  very  striking,  for  it  shows  that  what  was  drawn  from  out  of  the  vessel 
was  then  water,  and  that  its  transmutation  into  wine  was  accomplished  (not  as 
Lucke,  quoted  by  Alford,  intimates,  in  the  interval  between  ver.  7  and  ver.  8,  but) 
while  the  water  was  in  transit  from  the  water-jar  to  the  governor.  The  view  of 


*That  this  is  so  can  hardly  be  doubted,  though  men  so  eminent  as  Bengal  and  Calvin  hare 
ascribed  other  motives  to  Mary,  of  a  totally  different  kind;  such  as  a  desire  that  the  assembly 
should  be  broken  up  before  the  scarcity  was  perceived,  or  that  Jesus  should  deliver  a  religious 
discourse. 


JOHN,    II.    I  —  II.  303 


Archbishop  Trench,  that  this  'drawing'  had  reference  to  drawing  in  order  to  fill 
the  jars  with  water,  is  far-fetched.  Nothing  can  be  clearer  than  that  it  points 
back  to  the  command  of  Jesus,  '  Draw  now '  (ver.  8),  after  the  vessels  were  filled 
to  the  brim. 

V.  10.  EVERY  MAN  AT  THE  BEGINNING  DOTH  SET  FORTH  GOOD  WINE] 
Pas  anthrdpos  proton  ton  kalon  oinon  titheesi,  'every  man  (/'.  e.  who  is  a  numphios, 
'bridegroom,'  as  thou  art)  places  first  the  good  wine ' — that  which  is  specially  good, 
held  in  most  esteem. 

AND  WHEN  MEN  HAVE  WELL  DRUNK]  A'ai  hotan  methusthosi,  'and  when  they 
(the  guests)  have  drunk  to  the  full ' ;  \Viclif,  '  whanne  men  ben  fulfillid ' ;  Tyndale, 
'  when  men  be  dronke ' ;  so  Cranmer.  The  Geneva  V.,  '  wel  droncke  ' ;  the  Rheims, 
«wel  drunke.'  The  A.  V.  is  opposed  to  the  assumption  that  methud  and  methusko 
necessarily  signify  drinking  in  the  sense  of  intoxication.  The  governor  did  not 
refer  to  the  inebriating  effect,  but  to  the  large  quantity  consumed,  and  this  is  the 
primary  signification  of  the  word. 

THEN  THAT  WHICH  is  WORSE]  Tote  ton  elasso,  'then  (he  places)  the  inferior.' 
The  governor  has  been  supposed  to  refer  here  to  the  loss  of  sensibility — to  the 
impaired  delicacy  of  the  palate — induced  by  drinking  intoxicating  wines,  thus 
enabling  hosts  to  pass  off  their  coarser  wines  at  the  fag-end  of  their  entertainments ; 
but  this  supposition — redolent  of  the  public-house,  and  not  at  all  complimentary  to 
the  effect  of  intoxicating  liquor  upon  the  nerves  of  taste — is  not  required  to  account 
for  the  governor's  allusion.  The  best  viands  (food  as  well  as  liquors)  would 
naturally  be  produced  first,  because  of  a  desire  to  make  a  good  impression  at  the 
outset,  because  guests  would  then  be  most  critical,  and  because,  where  a  succession 
of  visitors  had  been  invited,  the  most  important  would  be  the  first  to  arrive.  Even 
where  the  same  persons  continued  present,  when  enough  of  the  best  viands  had 
been  consumed,  there  would  be  no  inclination  for  the  inferior.  As  to  what  was 
esteemed  'the  good  wine,'  there  is  ample  evidence  that  the  stronger  (unmixed) 
wines  were  not  preferred  or  drunk  except  by  vicious  or  intemperate  men,  and  that 
the  su-fftfst  and  lightest  wines,  almost,  if  not  altogether,  incapable  of  intoxicating, 
were  deemed  the  best  by  all  sober  persons.  Indeed,  the  governor's  language  im- 
plies that  '  the  good  wine  '  usually  provided  at  feasts  was  of  a  kind  that  could  be 
abundantly  used  without  inebriation ;  and  in  one  remarkable  passage,  Philo  (who 
flourished  during  and  after  our  Lord's  life  upon  earth)  describes  the  votaries  of 
wine  proceeding  from  one  kind  to  another,  till  they  finished  up  with  great  draughts 
of  the  unmixed  and  strongest  sorts.* 

BUT  THOU  HAST  KEPT  THE  GOOD  WINE  UNTIL  NOW]  Su  teleereckas  ton  kalon 
oinon  hcus  arti,  'thou  hast  kept  back  the  good  wine  until  now.'  This  wine  of 
which  he  had  tasted  from  the  cup  presented  by  the  servants  was  so  superior  in  all 
the  finer  qualities  of  wine  (such  as  sweetness,  mellowness,  and  fragrance),  that  it 
seemed  to  the  governor  as  if  the  usual  order  of  things  had  been  reversed,  and  that 
the  best  wine  had  been  reserved  till  the  last.  This  opinion  was  expressed  by  the 
president  when  he  had  merely  '  tasted '  the  wine,  and  could  not  have  been  founded, 
therefore,  upon  any  evidence  of  its  alcoholic  strength — its  power  to  inflame  the 
body  or  disorder  the  brain. 

•On  Drunkenness,  sect.  53. 


304  JOHN,  ii.    i — ii. 


I.  THE  NATURE  OF  THE  MIRACLE  is  unfolded  in  the  statement  that  the  '  water 
became  wine ' — had  acquired  all  the  sensible  properties  of  wine,  and,  according  to 
the  governor's  decision,  wine  of  the  best  kind.  The  process  of  the  miracle  is  not 
explained,  for  it  is  not  explicable.  In  the  natural  world,  all  that  science  can 
observe  (and  this  very  imperfectly)  is  the  connection  and  succession  of  phenomena; 
the  cause  of  that  connection  and  succession  is  among  the  deep  things  of  God.  In 
the  supernatural,  the  ultimate  cause  is  not  more  mysterious  than  in  the  natural,  but 
the  succession  of  phenomena,  if  there  be  succession,  is  too  rapid  to  admit  of  dis- 
crimination. In  this  beginning  of  the  Lord's  miracles  we  have  (i)  His  two  com- 
mands to  the  servants,  'Fill  up  the  jars,'  'Draw  (from  one  jar)  and  bear  to  the 
governor  '  of  the  feast ;  (2)  their  obedience— they  fill  up,  they  draw,  and  carry  the 
water  to  the  governor;  (3)  the  exertion  of  a  Divine  energy,  and  the  instantaneous 
metamorphosis  of  the  water  into  wine.  That  the  water  became  alcoholic  wine  is 
an  assumption  which  opponents  of  the  Temperance  movement  have  first  made,  and 
have  then  put  forward  as  an  objection!  'It  was  wine,  they  say,  'and  THAT  is 
enough  for  zts.'  But  if  it  is  enough  that  wine  was  created,  their  objection  evapo- 
rates at  once ;  for  unless  they  can  show  that  fermentation  is  essential  to  the  nature 
of  wine,  they  have  no  right  to  assume  that,  besides  making  the  water  wine,  the 
Lord  also  made  it  wine  stick  as  they  are  enamored  with.  That  it  was  'good 
wine,'  the  very  best  that  could  be  provided,  is  also  true,  but  the  taste  of  English 
wine-drinkers  is  no  standard  of  the  taste  of  a  Jewish  architriklinos,  Anno  Domini  30. 

The  burden  of  proof  here  rests  with  the  advocate  of  alcoholic  wine ;  and  it  is 
impossible  that  the  slightest  shadow  of  proof  can  be  advanced  in  behalf  of  their 
hypothesis.  Those  who  uphold  it,  generally  consider  that  the  whole  of  the  water 
was  transformed  into  wine,  but  is  it  credible  that  120  gallons  of  intoxicating  liquor 
should  have  been  provided  by  Christ  for  one  wedding  party,  and  at  the  end  of  the 
drinking?  What  Christian  would  do  so  now?  The  statement  of  the  governor  as 
to  persons  having  '  well  drunk '  was  a  general  reference,  and  had  no  special  appli- 
cation to  that  particular  company ;  yet  it  is  highly  probable  that  the  guests  then 
assembled  had  already  freely  partaken  of  such  wine  as  had  been  provided.  The 
case  for  alcoholic  wine,  therefore,  requires  it  to  be  assumed  that,  in  addition  to  a 
considerable  quantity  of  such  wine  before  consumed,  the  Lord  miraculously  pro- 
duced a  much  larger  quantity  for  the  use  of  the  men  and  women  collected  together ! 
But  (i)  this  assumption  is  wholly  without  proof;  and  (2)  it  involves  a  reflection 
upon  the  wisdom  of  the  Son  of  God,  which  ought  to  insure  its  rejection  by  every 
reverential  mind.  Restricting  attention,  however,  for  the  present  to  the  contents 
of  the  cup  placed  before  the  governor  of  the  feast,  there  are  many  strong  reasons 
for  rejecting  the  opinion  that  it  contained  fermented  wine. 

I.  The  process  of  fermentation  is  one  of  decay,  and  it  is  not  probable  that  it 
would  have  been  imitated,  or  its  results  realized,  by  the  fiat  of  the  Saviour.  In 
all  fermentative  action,  vital  growth  is  arrested,  organized  matter  is  disintegrated, 
and  a  retrogression  ensues.  It  is  a  passage  from  more  complex  to  more  elementary 
form — in  fact,  from  diet  to  dirt.  To  produce  pure  grape-juice,  the  unfermented 
fruit  of  the  vine,  would,  if  possible  to  man,  be  a  closer  imitation  of  the  creative 
plan  of  Providence  than  calling  a  derivative  substance  into  existence.  It  is  by  the 
growth  of  food  that  God  blesses  the  world;  and  though  decay  is  tributary  to 
future  growth,  it  is  in  and  by  the  growth  that  we  discern  the  goodness,  and  glory, 
w\&  purpose  of  His  power.  The  end  and  adaptation  of  food  is  to  condense  power — 
the  power  with  which  we  live,  and  see,  and  think — by  which  we  realize  the  Divine 
works  and  glory.  The  whole  meaning  of  our  Lord  s  metaphor,  '  I  am  the  vine, 
and  ye  are  the  branches,'  rests  on  this  physiological  fact.  If  the  water  of  life 


JOHN,    II.    I  — II.  305 


was  first  made  into  that  precious  juice  the  blood  of  the  vine,  and  then  transformed 
into  alcohol,  the  Son  did  exactly  the  contrary  of  that  which  the  Father  doeth  in  each 
season,  when  He  « bringeth  forth  food  out  of  the  earth,  wine  that  maketh  glad  the 
heart  of  man.'  But  if  Jesus  did  on  this  occasion  that  which  was  creatively  highest 
and  best,  he  did  not  produce  a  fermented  and  intoxicating  drink. 

2.  It  is  against  the  principle  of  scriptural  and  moral  analogy  to  suppose  that  the 
Saviour  exerted  His  supernatural  energy  to  bring  into  being  a  kind  of  wine  which 
had  been  condemned  by  Solomon  and  the  prophets  as  *  a  mocker '  and  '  defrauder,' 
and  which   the   Holy  Spirit   had   selected  as   an   emblem  of  the   wrath   of  the 
Almighty. 

3.  A  most  beautiful  and  satisfactory  hypothesis  has  been  conceived  which  obviates 
all  resort  to  the  theory  of  a  direct  creation  of  alcoholic  wine.     It  is  that  in  the  cup 
the  Lord  repeated,  but  with  supernatural  rapidity,  that  marvellous  conversion  of 
water  into  '  the  pure  blood  of  the  grape  '  which  takes  place  annually  within  the 
berries  of  the  growing  vine.     St  Augustine  was  one  of  the  first,  if  not  the  first, 
of  the  Christian  fathers  who  propounded  this  hypothesis,  saying  (in  his  Tractus  8, 
Evang.  Joannis),  Ipse  (nim  fecit  vinum  illo  die  in  nuptiis  in  sex  illis  hydriis  quas 
impleri  aqud  precepit  qui  omni  anno  facit  hoc  in  vitibus.     Sicut  enim  qaod  miserunt 
minis fri  in  hydrias  in  vinum  conversum  est  ofere  Domini,  sic  et  quod  nubes  fund unt 
in  vinum  convertitur  ejusdem  opere  Domini.     Illud  autem  non  miramur  quia  omni 
anno  fit ;  assiduitaie  amisit  admirationem  :  "  For  He  on  that  marriage  day  made 
wine  in  the  six  jars  which  He  ordered  to  be  filled  with  water — He  who  now  makes 
it  every  year  in  the  vines.     For  as  what  the  servants  had  poured  into  the  water-jars 
was  turned  into  wine  by  the  power  of  the  Lord,  so  also  that  which  the  clouds  pour 
forth  is  turned  into  wine  by  the  power  of  the  selfsame  Lord.     But  we  cease  to 
wonder  at  what  is  done  every  year;  its  very  frequency  makes  astonishment  to 
fail."     So  Chrysostom  (Homily  22  on  John),  Nun  mentoi  deiknus  hoti  autos  estin 
ho  in  tais  ampelois  to  hudor  metaballon  kai  ton  hueton  dia  tees  rhizees  eis  oinon 
trepdn,   hope*   en  to  phuto  dia  pollou  chronou  ginetai  touto  athroon  en  to  gamd 
tirgasato:  "Now  indeed  making  plain  that  it  is  He  who  changes  into  wine  the 
water  in  the  vines  and  the  rain  drawn  up  by  the  roots,  He  produced  instantly  at 
the  wedding  feast  that  which  is  formed  in  the  plant  during  a  long  course  of  time." 
In  sympathy  with  these  expositions,   Dr  Trench,  now  Archbishop  of  Dublin,  in 
his  'Lectures  on  the  Miracles,'  remarks  (p.  105),   "  He  who  each  year  prepares 
the  wine  in  the  grape,  causing  it  to  drink  up  and  swell  with  the  moisture  of  earth 
and  heaven,  to  transmute  this  into  its  own  nobler  juices,  concentrated  all  those 
slower  processes  now  into  the  act  of  a  single  moment,  and  accomplished  in  an 
instant  what  ordinarily  He  does   not  accomplish  but  in  months.     This  analogy 
does  not,  indeed,  help  us  to  understand  what  the  Lord  at  this  time  did,  but  yet 
brings  before  us  that  in  this  He  was  working  in  the  line  of  (above,  indeed,  but 
not  across,  or  counter  to)  His  more  ordinary  workings,  which  we  see  daily  around 
us,  the  unnoticed  miracles  of  every-day  nature."     It  does  not  militate  against  the 
fitness  and  beauty  of  this  exposition  that  Augustine  and  Archbishop  Trench  are 
afterward  inconsistent  with  themselves,  by  falsely  ascribing  to  the  wine  of  miracle 
the  properties  which  are  solely  generated  in  the  fermenting  vat. 

The  venerable  Joseph  Hall,  D.D.,  Bishop  of  Norwich  (1600),  in  his  'Contem- 
plations' on  this  miracle,  evidently  adopts  St  Augustine's  explanation.  His 
words  are  as  follow: — "What  doeth  He  in  the  ordinary  way  of  nature,  but  turn 
the  watery  juice  that  arises  up  from  the  root  into  wine?  He  will  only  do  this  now 
suddenly,  and  at  once,  which  He  doth  usually  by  sensible  degrees."  The  pious 
and  celebrated  Rev.  W.  Law,  M.  A.,  in  his  reply  to  Dr  Trap  (1742),  does  not 

39 


306 


JOHN,    II.    I  —  II. 


notice  St  Augustine,  but  gives  the  same  explanation  in  almost  the  same  words ; 
only  he  suggests  that  the  wine  formed  by  the  direct  operation  of  the  Divine  power 
was  "  wine  very  much  freed  from  all  that  evil,  wrath,  and  curse  which  is  inseparable 
from  the  ordinary  workings  of  the  present  state  of  nature."  *  Simply  to  state  this 
theory  of  St  Augustine  is  to  secure  the  adhesion  to  it  of  almost  every  unbiased 
mind ;  yet,  if  accepted,  it  disposes  entirely  of  the  other  theory,  which  represents 
the  production  of  an  alcoholic  wine  as  necessary  to  the  completeness  and  grandeur 
of  the  miracle.  As  soon  as  the  grape  is  formed,  it  is  found  to  contain  a  watery 
fluid,  which,  in  the  course  of  months,  under  the  influence  of  Divine  forces,  is 
transmuted  into  a  luscious  juice,  food  for  the  healthy  and  medicine  to  the  sick; 
and  such  wine  it  was  which,  with  miraculous  majesty,  the  Lord  produced  from  the 
liquid  that  had  been  drawn  the  instant  before  from  the  water-jar,  'filled  to  the 
brim.' 


*  We  regret  to  see  that  in  the  Fifth  Edition  of  his  'Greek  Testament,'  Dr  Alford  retains  the 
note  that  appeared  in  earlier  editions,  which,  it  might  have  been  hoped,  reflection  would  have 
induced  him  to  expunge.  It  is  as  follows,  italics  and  all : — "  The  large  quantity  thus  created  has 
been  cavilled  at  by  unbelievers.  We  may  leave  them  to  their  cavils,  with  just  one  remark, — that 
He  who  creates  abundance  enough  in  this  earth  to  'put  temptation  in  men's  way,'  acted  on  this 
occasion  analogously  -with  His  known  method  of  dealing.  We  may  answer  an  error  on  the  other 
side  (if.  it  be  on  the  other  side)  by  saying  that  the  Lord  here  most  effectually,  and  once  for  all, 
stamps  with  His  condemnation  that  false  system  of  moral  reformation  which  would  commence  by 
pledges  to  abstain  from  intoxicating  liquors.  He  pours  out  His  bounty  for  all,  and  He  vouch- 
safes His  grace  to  each  for  guidance ;  and  to  endeavor  to  evade  the  work  which  He  has  appointed 
for  each  man,  by  refusing  the  bounty  to  save  the  trouble  of  seeking  the  grace,  is  an  attempt  which 
must  ever  end  in  degradation  of  the  individual  motives,  and  in  social  demoralization,  whatever 
present  apparent  effects  may  follow  its  first  promulgation.  One  visible  sign  of  this  degradation, 
in  its  intellectual  form,  is  the  miserable  attempt,  made  by  some  of  the  advocates  of  this  movement, 
to  show  that  the  wine  here,  and  in  other  places  of  Scripture,  is  unfermented  wine,  not  possessing 
the  power  of  intoxication."  On  this  we  observe, — 

i.  That  Strauss,  and  other  unbelievers,  agree  with  the  Dean  in  believing  the  evangelist  to 
describe  the  manufacture  of  126  gallons  of  intoxicating  liquor  for  a  company  of  guests  at  a  village 
wedding  feast ;  and  on  this  common  assumption  Strauss  founds  an  objection  against  the  moral 
character  of  Jesus.  The  Dean's  reply  is  exceedingly  weak,  for  it  is  true  that  such  a  supply  of  an 
intoxicating  drink  would  have  presented  a  temptation  to  drunken  excess,  and  it  is  not  true  that 
such  a  provision  would  have  been  analogous  to  all  or  to  any  things  in  the  Divine  procedure,  for 
'  God  is  not  tempted  of  evil,  neither  tempteth  He  any  man.' 

a.  The  sneer  as  to  the  '  error  on  the  other  side  (if  it  be  on  the  other  side)'  is  unworthy  either 
of  the  Dean's  acumen  or  candor.  To  maintain  that  the  wine  provided  by  the  Lord  was  free  from 
that  element  which  makes  intoxicating  liquor  essentially  dangerous,  is  certainly  '  on  the  other 
side,'  so  far  as  relates  to  any  possible  implication,  or  shadow  of  reproach,  upon  the  character  of  the 
blessed  Saviour. 

3.  That  the  Lord  by  this  miracle  has  stamped  His  condemnation  on  the  disuse  of  intoxicating 
liquors,  or  pledges  to  that  end,  is  not  at  all  evident  by  the  stamping  phraseology  of  the  Dean :  for 
he  roughly  and  rudely  claims  as  proved  the  very  point  at  issue— that  the  wine  produced  was  intoxi- 
cating ;  and  he  is  guilty  of  a  transparent  petitio  principii  in  representing  alcoholic  liquors,  which 
can  spring  from  the  destruction  only  of  good  food,  as  being  in  themselves  the  gift  of  the  Divine 
bounty  as  directly  as  the  corn  of  the  field  and  the  fruit  of  the  tree  1     He  further  assumes  (in  oppo- 
sition to  all  fact  and  experience)  that  there  is  no  difference  between  intoxicating  and  unintoxicatmg 
substances  in  their  tendency  to  seduce  and  deprave  mankind  ! 

4.  That  abstainers  refuse  the  bounty  in  order  to  save  themselves  the  trouble  of  seeking  for  the 
protecting  grace,  is  at  once  impertinent  and  slanderous,   though  a  Dean  has  written  the  words. 
Intoxicating  liquors  are  abstained  from  because  they  have  no  claim  to  be  regarded  as  a  true  food ; 
and  as  offering,  by  their  very  action  on  the  frame,  a  temptation  to  excess,  which  it  is  the  distinct  office 
of  Christian  wisdom  to  avoid.     The  grace  of  God  is  surely  as  much  displayed  in  leading  men  away 
from  needless  temptation  as  in  protecting  them  in  it.    [See  Note  on  Matt.  iv.  7.] 

5.  The   Dean's  prophetic  forecast  of  the   demoralization  to  be  produced  by  the  Temperance 
movement  has  now  been  many  years  in  print,  but  remains  as  far  from  fulfillment  as  at  first.     The 
facts  are  against  him.     Would  it  not  do  him  more  honor  to  confess  his  error,  or  at  least  withdraw 
the  prophesy  from  observation,  until  he  can  give  proof  of  his  inspired  mission  ? 

6.  The  advocates,  whose  '  miserable  attempt '  excites  the  Dean's  contempt,  can  afford  to  smile  at 
his  miserable  travesty  of  their  object,  which  is  not,  as  he  appears  to  conceive,  to  prove  all  the 
wines  of  Scripture  to  have  been  unfermented,   but  to  ascertain,  by  examination   and  induction, 
what  the  testimony  of  Scripture  really  is  concerning  the  things  to  which  the  name  'wine'   is 
attached  in  the  English  version.     As  to  the  miracle  at  Cana,  Augustine,  Chrysostom,  Bishop  Hall, 
Mr  Law,  and  Archbishop  Trench,  must  also  be  charged  with  the  'miserable  attempt'  of  which  these 
Temperance  advocates  are  accused :  and  in  such  company  they  can  complacently  listen  to  all  that 
the  Dean's  ignorance  and  arrogance  may  allege  against  them. 

7.  The  gross  inconsistency  of  the  Dean  himself  will  be  seen  by  the  extract  from  his  '  Notes '  on 
Rev.  viii.   i.    The  only  difference  between  him  and  those  whom  he  stoutly  abuses  is,  that  they 
recognise  the  identity  of  alcohol  in  wine  with  alcohol  in  ardent  spirits,  and  the  Dean  does  not. 


JOHN,    II.    I  —  II.  307 


IT.  THE  EXTENT  OF  THE  MIRACLE  next  invites  our  attention.  So  common  is  the 
impression  that  all  the  water  in  all  the  stone  jars  was  converted  into  wine,  that  it 
is  startling  to  have  this  traditionary  interpretation  called  in  question.  It  is  certain, 
however,  that  this  common  belief  is  a  deduction  from  the  narrative,  and  is  not 
asserted  in  any  part  of  it ;  nor  is  too  much  reliance  to  be  placed  on  this  general 
consensus  of  opinion,  since  the  equally  general,  but  probably  unjust,  identification 
of  Mary  Magdalene  with  the  woman  who  was  a  sinner,  shows  how  broad  a  stream 
of  popular  persuasion  may  flow  from  trifling  sources.  The  impression  that  all  the 
water  was  converted  into  wine  was  derived, — 

(i)  From  the  fact  of  Mary's  anxiety  for  a  fresh  supply  of  wine,  connected  with 
a  notion  that  Jesus  would  meet  her  wishes;  and  (2)  from  imagining  that  the 
approval  of  the  governor  would  be  followed  by  a  resort  to  the  stone  jars  for  more 
of  the  prized  and  superior  beverage.  But  it  must  be  remembered  (i)  that  the 
notable  words  of  Jesus  addressed  to  Mary,  '  What  have  I  to  do  with  thee?  (rather, 
What  is  there  between  Me  and  thee?)  My  hour  is  not  yet  come,'  seem  to  point  to 
a  difference,  and  not  a  similarity,  of  purpose  between  Jesus  and  His  mother — she 
intent  on  a  large  supply  of  wine,  and  He  on  some  object  not  yet  revealed.  (2) 
That  as  the  servants  knew  that  the  change  had  occurred  after  the  water  was  drawn, 
their  statement  would  not  induce  the  company  to  expect  that  wine  could  be  drawn 
from  the  stone  jars,  but  would  directly  fix  universal  attention  upon  Him  by  whom 
the  command  to  draw  and  carry  to  the  governor  was  first  issued. 

It  is  quite  clear  that  even  to  supply  the  wants  of  the  company  the  conversion  of 
120  gallons  of  water  into  wine  was  not  necessary,  and  the  complete  silence  of  the 
apostle  who  was  present  as  to  any  such  general  change,  or  any  further  transmuta- 
tion than  that  of  the  water  in  the  cup,  is  exceedingly  peculiar,  and,  in  fact,  unac- 
countable, if  any  more  extensive  metamorphosis  was  effected.  By  contrasting  this 
silence  with  the  full  accounts  given  of  the  multiplication  of  loaves  and  fishes,  the 
argument  against  the  traditional  opinion  becomes  greatly  strengthened.  None  but 
a  very  undisciplined  judgment  will  consider  the  miracle  to  have  been  less  extraor- 
dinary if  confined  to  a  cup  of  water  instead  of  comprehending  the  contents  of  six 
water-jars.  A  miracle  is  not  to  be  measured  by  the  extent  of  cubic  inches  affected 
by  it.  Nothing  short  of  a  Divine  power  could  have  changed  the  water  in  one  cup 
into  wine,  and  reason  asserts  that  this  power  could,  if  Divine  reason  had  seen  fit, 
have  changed  into  wine  not  only  all  the  Water  in  the  six  jars,  but  in  all  the  wells  of 
Cana,  and  of  Galilee  of  the  Gentiles. 

III.  THE  PRIMARY  OBJECT  OF  THIS  MIRACLE  was  to  make  an  incontrovertible 
manifestation  of  the  «  Spirit  of  Power '  inherent  in  Jesus  of  Nazareth,  and  so  to 
induce  personal  confidence  in  Him  as  the  Sent  of  God.  This  object  was  accom- 
plished: ephanerosen  teen  doxan  autou.  'He  revealed  His  glory,'  and  therefore 
episteusan  eis  auton  oi  matheetai autou,  '  His  disciples  put  faith  in  Him.'  Beginning 
by  proving  the  subjection  of  matter  to  His  and  His  Father's  will,  the  Son  of  God 
afterward  went  forth  to  make  proof  of  His  sovereignty  over  evil  disease  and  evil 
spirits,  and  to  reduce  to  voluntary  obedience  the  sons  of  men,  that  He  might  raise 
them,  by  spiritual  adoption,  to  the  dignity  of  'sons  of  God.'*  Some  of  the 
Fathers,  who  were  engaged  in  controversy  with  the  Manichseans,  and  with  others 
who  asserted  the  sinfulness  of  matter  and  the  intrinsic  virtue  of  self-inflicted 


•  For  a  full  development  of  the  hidden  adaptations  of  this  miracle  to  the  heresy  of  Dualism,  see 
'  Works  of  Dr  Lees,'  vol.  iii  The  reservation  of  the  record  of  the  first  miracle  to  the  latest  of  th« 
Gospels  supports  the  conception  that  it  was  designed  to  refute  the  Manichcan  conceptions  which 
clouded  the  light  of  the  early  Church. 


308  JOHN,  iv.  5—7. 


austerities,  considered  that  this  miracle  was  performed  in  order  to  set  the  seal  of 
the  Redeemer's  disapproval  upon  such  heretical  doctrine  and  practices.  That  His 
presence  at  a  marriage  feast  was  intended  to  show  His  approval  of  the  connubial 
relation,  and  the  hospitable  amenities  of  social  life,  may  be  freely  granted,  but  all 
other  considerations  were  clearly  subservient  to  the  epiphany  of  His  glory,  and  the 
prosecution  of  His  Messianic  mission.  As  Mr  Law  forcibly  remarks,  "  Herein 
lay  the  strength,  and  certainty,  and  glory  of  the  miracle,  that  so  many  witnesses 
were  forced  to  see  and  own  that  by  the  word  of  our  Lord  wine  was  drawn  from 
pots  just  filled,  and  still  remaining  full  to  the  top,  with  water.  And  when  this 
miracle  had  incontestably  manifested  itself,  the  whole  affair  was  over,  and  the 
guests  were  left,  not  to  rejoice  over  full  pots  of  water  turned  into  wine,  but  to  make 
sober  reflections  upon  the  Divinity  of  that  Person  who  had  put  such  an  astonishing 
end  to  their  drinking.  Great  and  holy  Jesus !  how  like  Thyself,  the  Saviour  ot 
the  world,  hast  Thou  acted  at  this  feast !  How  couldst  Thou  more  sink  the  value, 
extinguish  the  desire,  suppress  all  thoughts  of  pleasure  and  indulgence  in  earthly 
wine,  than  by  showing  the  feasters  that  from  the  poorest  of  the  elements  Thoit 
couldst  call  forth  such  wine  as  no  grape  could  give  ?  How  couldst  Thou  more 
effectually  take  from  them  their  sensual  joy,  or  more  powerfully  call  them  to  deny 
themselves  and  come  after  Thee,  than  by  thus  miraculously  showing  them  that  the 
richest  delights  of  sensual  gratification  were  far  short  of  what  Thou  couldst  give  to 
them  that  would  leave  all  earthly  delights  for  Thee  ?  "  It  would  not  be  difficult  to 
discover  in  the  cup  of  supernatural  new  wine,  a  mystical  emblem  of  the  superiority 
of  Christian  blessings  over  those  of  other  dispensations;  but  it  is  better  to  be 
satisfied  with  the  evangelist's  declaration,  'He  showeth  forth  His  glory.'  * 


CHAPTER  IV.    VERSES  5 — 7. 

s  Then  cometh  he  to  a  city  of  Samaria,  which  is  called  Sychar, 
near  to  the  parcel  of  ground  that  Jacob   gave  to  his  son  Joseph. 

6  Now  Jacob's  well  was  there.     Jesus  therefore,  being  wearied  with 
his  journey,  sat  thus  on  the  well :  and  it  was  about  the  sixth  hour. 

7  There  cometh  a  woman  of  Samaria  to   draw   water :  Jesus   saith 
unto  her,  Give  me  to  drink. 


V.  5.  SYCHAR]  Suchar.  This  city  occupied  the  site  of  the  ancient  Shechem 
or  Sychem,  a  city  of  Ephraim,  beautifully  placed  between  Mount  Ebal  and  Mount 
Gerizim.  It  survives  in  the  modern  Nablous,  a  native  corruption  of  the  Greek 
word  Neapolis,  '  New  City. '  The  name  Sychar  is  supposed  to  have  been  given 
to  it  in  contempt  by  the  Jews,  either  from  skahqer,  'falsehood,'  as  being  the  seat 

*  Richard  Crashaw's  celebrated,  though  rather  fanciful  epigram,  will  be  read  with  interest  by 
all  who  accept  this  wondrous  sign  ; — 

Unde  rubor  vestris  et  non  sua  purpura  lymphis  f 
Qua  rosa  mirantes  tarn  nova  mutat  aquas  ? 
Numen,  convives  !  prasens,  cognoscite  numen, 
Nympha,  pudica  Deum  vidit,  et  erubuit. 

Whence  the  strange  purple  this  pale  water  shows  ? 
What  rose  so  fresh  has  touched  it  till  it  glows? 
A  Power  Divine,  ye  guests,  discern  ! — be  hushed, — 
The  modest  maid  has  seen  her  God  and  blushed. 


JOHN,    VI.      12.  309 


of  the  false  worship  of  the  Samaritans ;  or  from  shikkor,  'drunkard,'  in  allusion  to 
Isa.  xxviii.  17,  where  the  drunkenness  of  the  then  inhabitants  is  vividly  portrayed. 

V.  6.  Now  JACOB'S  WELL  WAS  THERE]  Een  de  ekei  peegee  tou  lakdb,  '  Now 
a  spring  of  Jacob  was  there.'  Peegee  signifies  a  '  source,'  '  spring,'  or  '  fountain ' ; 
but  in  ver.  II  the  word  for  'well' — 'the  well  is  deep' — is  phrtar,  'a  pit.'  The 
phrear  was  dug  round  the  peegec,  and  usually  lined  with  masonry,  for  the  better 
preservation  of  the  water.  Jacob's  well  still  remains ;  and  though  in  Maundrell's 
time  it  had  five  feet  of  water,  it  is  now  dry, — most  likely  because  the  ancient  spring 
has  been  choked  up  by  accumulations  of  rubbish.  The  well's  diameter  is  about 
three  yards,  its  depth  thirty-five. 

V.  7.  GIVE  ME  TO  DF.INK]  The  Lord  was  weary  and  thirsty,  and  He  did  not, 
like  many  of  those  who  bear  His  name,  despise  the  best  beverage  for  man. 


CHAPTER  IV.    VERSE  10. 

Jesus  answered  and  said  unto  her,  If  thou  knewest  the  gift  of  God, 
and  who  it  is  that  saith  to  thee,  Give  me  to  drink ;  thou  wouldest 
have  asked  of  him,  and  he  would  have  given  thee  living  water. 


LIVING  WATER]  Chrysostom's  comment  upon  this  phrase  is  felicitous: — "The 
grace  of  the  Holy  Spirit.  For  as  the  water  which  descends  from  heaven  nourishes 
and  vivifies,  and  though  it  be  of  one  kind,  operates  in  various  ways, — is  snow- 
white  in  the  lily,  but  dark-colored  in  the  narcissus,  blushes  in  the  rose,  is  purple 
in  the  violet,  is  sweet  in  the  fig,  but  bitter  in  the  wormwood ;  so  also  the  Divine 
Spirit,  which  descends  from  heaven,  nourishes  and  vivifies  the  soul,  and  though  of 
one  kind,  exerts  its  power  and  efficacy  in  various  ways." 


CHAPTER  IV.    VERSE  11. 

The  woman  saith  unto  him,  Sir,  thou  hast  nothing  to  draw  with, 
and  the  well  is  deep :  from  whence  then  hast  thou  that  living  water  ? 


NOTHING  TO  DRAW  WITH]  Oule  anlleema  fcheis,  'a  bucket  thou  hast  not' 
Thevenot  says  that  '  travelers  provide  themselves  with  small  leathern  buckets, 
because  the  wells  in  those  parts  are  furnished  with  no  apparatus  for  drawing.' 


CHAPTER  VI.    VERSE  12. 

When  they  were  filled,  he  said  unto  his  disciples,  Gather  up  the 
fragments  that  remain,  that  nothing  be  lost. 


Having  miraculously  illustrated  the  Divine  beneficence,  the  Lord  now  inculcates 
the  practice  of  an  economy  no  less  Divine.  The  fragments  of  this  bountiful  feast 
were  not  to  be  wasted.  There  was  need  of  them  elsewhere,  therefore  they  must 
be  preserved.  He  would  have  Hfs  disciples  comply  with  the  principle  of  His 
Father's  government,  under  which  nothing  is  lost  And  if  God  is  bountiful  to 
mankind  now,  it  is  not  that  they  may  abuse,  but  utilize,  His  manifold  gifts.  In 


310  JOHN,    XV.    I. 


the  production  of  strong  drink,  however,  there  is  a  waste  of  food  so  prodigious  as 
scarcely  to  be  credible  [see  Note  on  Gen.  i.  29],  and  at  radical  variance  with  the 
example  and  exhortation  of  the  Saviour  on  this  occasion.  He  increased  the  supply 
of  aliment, — the  manufacture  of  strong  drink  decreases  it;  he  commanded  that 
'nothing  be  lost,'  and  an  observance  of  this  command  would  arrest  at  once  the 
operations  of  every  distillery,  brewery,  and  wine  factory, — never  to  be  resumed.* 


CHAPTER  VII.    VERSE  37. 

In  the  last  day,  that  great  day  of  the  feast,  Jesus  stood  and  cried, 
saying,  If  any  man  thirst,  let  him  come  unto  me,  and  drink. 


THAT  GREAT  DAY  OF  THE  FEAST]  The  eighth  day  of  the  Feast  of  Tabernacles. 

LET  HIM  COME  UNTO  ME,  AND  DRINK]  The  'truth  and  grace'  which  pre- 
eminently came  in  Jesus  Christ  was  here  offered  to  the  people  under  the  figure  of 
water,  that  peerless  physical  blessing  of  a  Fatherly  providence.  The  use  of  the 
figure  on  this  occasion  may  have  been  prompted  by  a  solemnity  called  '  the  pour- 
ing out  of  water,'  practised  by  the  Jews  on  this  chief  day  of  the  feast,  when  they 
filled  a  golden  vessel  from  the  pool  of  Siloam,  brought  it  into  the  temple  with 
sound  of  trumpet  and  other  ceremonies,  and  poured  it  upon  the  altar  before  the 
Lord  with  expressions  of  the  liveliest  joy. 


CHAPTER  XV.    VERSE  i. 
I  am  the  true  vine,  and  my  Father  is  the  husbandman. 


Under  the  figure  of  the  real  or  true  vine  (hee  ampelos  hee  aleethinee),  Jesus 
indicates  the  relation  which  He  sustains  to  all  His  disciples,  the  'branches,'  and  the 
character  of  the  works,  the  'fruit,'  they  are  expected  to  bear — and  certainly  will 
bear,  so  long  as  they  retain,  in  the  exercise  of  their  freedom,  a  vital  participation  in 
His  grace,  the  sap  by  which  all  fruitfulness  is  promoted.  Those  who  imagine 
that  abstainers  cannot  enter  into  the  beauty  of  this  figure  because  they  renounce 
intoxicating  liquors,  are  ignorant  of  the  reason  of  this  renunciation.  It  is  because 
they  value  the  fruit  of  the  vine  so  highly  that  they  object  to  its  degradation  into  an 
intoxicating  drink.  The  ripe  and  luscious  grapes  are  an  appropriate  and  striking 
emblem  of  the  good  works  resulting  from  union  with  Christ,  just  as  the  fermented 
juice  of  the  grape  is  an  appropriate  and  striking  emblem  of  the  moral  corruption 
which,  unless  purged  away,  works  only  death. 

*The  principle  has  various  applications:  (i)  It  forbids  the  conversion  of  food  into  drink,  whereby 
the  greater  part  of  grain  is  destroyed.  In  1666  parts  of  beer,  analytical  chemistry  shows  that  only 
one  part  is  left  for  nourishment.  (2)  It  condemns  the  expenditure  of  money — the  representative  of 
food — upon  intoxicants,  as  a  frightful  waste.  In  the  United  States  of  America,  according  to  the 
Secretary  of  the  Treasury,  eight  millions  of  gallons  of  spirits  are  annually  made  out  of  grain  and 
grapes — not  to  speak  of  cider,  beer  and  wine.  The  annual  revenue  alone  from  this  source,  if  fairly 
paid,  would  reach  sjxty  millions  of  dollars.  (3)  But  the  end  of  food  is  farcf-^-bodily  power — and 
every  glass  of  intoxicating  liquor  drank,  by  exciting  increased  vascular  action  in  heart,  lungs,  etc., 
robs  the  voluntary  muscles  and  the  brain  of  an  equivalent  amount  of  power  designed  for  the  further* 
ance  of  the  physical,  industrial,  and  mental  work  of  the  world.  This  is  the  real  and  most  valuable 
capital  of  progress,  which  is  for  ever  lost,  and  far  transcends  the  mere  pecuniary  waste. 


JOHN,  xix.  28 — 30.  311 


CHAPTER  XIX.    VERSES  28 — 30. 

28  After  this,  Jesus  knowing  that  all  things  were  now  accomplished, 
that  the  scripture  might  be  fulfilled,  saith,  I  thirst.  29  Now  there  was 
set  a  vessel  full  of  vinegar :  and  they  filled  a  sponge  with  vinegar,  and 
put  *'/  upon  hyssop,  and  put  it  to  his  mouth.  3o  When  Jesus  there- 
fore had  received  the  vinegar,  he  said,  It  is  finished :  and  he  bowed 
his  head,  and  gave  up  the  ghost. 


V.  28.  MIGHT  BE  FULFILLED]  Codex  Aleph  reads plecrothec,  'might  be  fulfilled,' 
instead  of  teleiothee,  'might  be  completed.' 

V.  29.  NOW  THERE  WAS  SET  A  VESSEL  FULL  OF  VINEGAR  :  AND  THEY  FILLED 
A  SPONGE  WITH  VINEGAR,  AND  PUT  IT  UPON  HYSSOP]  SktUOS  OUH  tkfito  OXOUS 
mestan,  oi  de  plcesantes  spongon  oxous  kai  hussopd  perithentes,  '  a  vessel  then  was 
set  down  full  of  vinegar :  now  they  filling  a  sponge  with  vinegar  and  placing  it  round 
hyssop.'  Codex  Aleph  reads,  skeuos  de  ekeito  oxous  meston  :  spongon  oun  meston 
oxous  kai  hussopd  perithcntes,  '  now  a  vessel  full  of  vinegar  was  set :  and  having 
placed  round  about  hyssop  a  sponge  then  filled  with  vinegar.'  Codices  A  and  B 
adopt  the  same  reading,  except  that  they  omit  the  kai,  'and,'  before  hussofo9 
4  hyssop.' 

|  For  Exposition  see  Note  on  Matt  xxvii.  48.] 


THE     ACTS     OF    THE     APOSTLES. 


CHAPTER  II.    VERSES  13 — 15. 

13  Others  mocking  said,  These  men  are  full  of  new  wine.  14  But 
Peter,  standing  up  with  the  eleven,  lifted  up  his  voice,  and  said  unto 
them,  Ye  men  of  Judaea,  and  all  ye  that  dwell  at  Jerusalem,  be  this 
known  unto  you,  and  hearken  to  my  words :  15  For  these  are  not 
drunken,  as  ye  suppose,  seeing  it  is  but  the  third  hour  of  the  day. 


V.  13.  OTHERS  MOCKING  SAID,  THESE  MEN  ARE  FULL  OF  NEW  WINE")  Heteroi 
de  dia  chleuazontes  elegon,  hoti  gleukous  memestomenoi  eist,  '  but  others  jeering  right 
out,  said  that  they  (the  disciples)  were  filled  with  gleukos  (sweet- wine).'  *  Wiclif  s 
translation  is,  'other  scorned  and  seiden,  For  these  men  ben  ful  of  must.'  Codices 
Aleph,  A,  B,  and  C,  read  diachleuazontes,  but  Bloomfield  prefers  the  reading  of 
some  MSS.  which  omit  the  dia.  Codex  D.  has  diechleuazon  legontes,  'jeered  right 
out,  saying';  also,  hotttoi,  'these  (men),'  before  memestomenoi. 

V.  15.  FOR  THESE  ARE  NOT  DRUNKEN,  AS  YE  SUPPOSE]  Ou  gar  hos  kumetS 
hupolambanete  methuousin,  '  for  these  are  not  surcharged  (with  gleukos}  as  you 
suppose.'  Codex  C  reads,  ou  .  .  .  methtiosin,  'should  not  be  surcharged' 
(or  drunken). 

SEEING  IT  is  BUT  THE  THIRD  HOUR  OF  THE  DAY]  Esti  gar  hora  tritee  tecs 
heemeras,  '  for  it  is  the  third  hour  of  the  day '  (nine  o'clock  a.m.).  Codex  D  reads, 
ousees  horns  tritees  tees  heemeras ge,  'it  being  the  third  hour  of  the  day.' 


Two  questions  spring  from  this  narrative : — How  is  the  slander  of  those  who 
mocked  to  be  understood  ?  How  is  St  Peter's  rejoinder  to  be  construed  ? 

I.  The  slander  undoubtedly  insinuated  is  the  intoxication  of  those  who  'spoke 
with  tongues ' ;  nor  is  it  necessary  to  consider  whether  the  jeerers  believed  their 
own  insinuation.  Possibly  they  did,  for  Philo,  who  lived  at  this  time,  says,  in  a 
striking  passage,  that  the  most  sober  persons,  '  abstainers,'  when  under  the  influence 
of  a  holy  inspiration,  seem  to  others  to  be  in  a  drunken  state,  and  do  indeed 
exhibit  some  of  the  external  appearances  of  vinous  inebriation.  (On  Drunk,  s.  36.) 
It  is  the  form  of  the  slander  that  occasions  the  difficulty, — '  These  men  are  full  of 
new  wine.*  It  has  been  objected  to  the  A.  V.  translation  of  gleukos  that  no  new 


*  The  following  extract  from  Mr  Macgregor's  '  Thousand  Miles  in  the  Rob  Roy  Canoe '  will 
sufficiently  indicate  the  popular  meaning  of  the  phrase  'new-wine,'  and  establish  the  nature  and 
reality  of  the  thing  called  '  sweet-wine ' :— "  At  one  of  the  great  inns  on  the  road,  some  NEW-WINS 
was  produced  on  the  table.  It  had  been  made  only  the  day  before,  and  its  color  was  exactly  like 
that  of  cold  tea,  with  milk  and  sugar  in  it,  while  its  taste  was  very  luscious  and  sweet.  This 
'  new-wine '  is  sometimes  in  request,  but  especially  among  the  women  (Zech.  ix.  17)." — P.  215, 
Second  Edit.,  1866. 


THE   ACTS,    II.    13 — 15.  3! 3 

wine  could  have  been  obtained  at  Pentecost,  a  month  or  two  before  the  early 
vintage;  and  there  is  force  in  the  objection,  since,  though  grapes  could  be  kept 
from  vintage  to  vintage  for  any  special  purpose,  it  is  not  likely  that  they  were 
extensively  used  for  the  production  of  new  wine.  Gleukos  literally  means  'sweet* 
(oinos,  'wine,'  being  understood),  and  'sweet  wine' — the  juice  of  the  grape  pre- 
served in  all  its  original  sweetness— could  be  obtained  at  any  season  of  the  year. 
That  gleukos  was  a  term  specially  descriptive  of  the  juice  of  the  grape  in  an  unfer- 
mented  state,  and  answered  in  Greek  to  the  Latin  mustum,  is  certain  [see  Prel. 
Dissert.]. 

1 i )  It  is  clear  that  g leukos  (from  glukus,  '  sweet ' )  primarily  denoted  sweet  juice  that 
had  not  undergone  any  change  such  as  fermentation,  whereby  the  saccharine  matter 
is  converted  into  alcohol  and  carbonic  acid  gas.     Suidas,  the  etymologist,  actually 
defines  it  as  to  apostalagma  tees  staph ulees  prin  pateethee,  *  the  droppings  of  the  grapes 
before  they  are  trodden.'     As  applied  to  grape-juice  newly  expressed,  it  corre- 
sponded to  the  Hebrew  ahsis,  and  in  a  Hebrew  translation  of  the  Greek  New 
Testament  it  is  here  rendered  by  that  term.     Further,  gleukos  was  applied  to  wine 
whose  sweetness  was  conserved  by  straining  the  juice,  bottling  it,  and  keeping  it  at 
a  low  temperature  or  by  boiling  it  to  a  jellied  consistence  and  luscious  essence. 

(2)  If,  then,  as  is  assumed,  gleukos  is  here  applied  to  wine  which,  though  sweet, 
was  also  fermented,  we  have  an  example  of  what  is  denied  by  some  careless  writers, 
— that  the  same  term  can  be  applied  to  an  intoxicating  article  as  well  as  to  a  natural 
and  non-intoxicating  substance ;  and  if  a  specific  term  like  gleukos  could  be  used 
thus  comprehensively,  how  confidently  may  the  same  be  predicated  of  a  generic 
term  like  oinos  ! 

How  then,  it  may  be  asked,  could  the  mockers,  wishing  to  charge  the  disciples 
with  drunkenness,  accuse  them  of  being  filled  with  gleukos  ?  Why  did  they  not 
use  the  generic  name  oinof,  which  comprehended  wine  of  all  sorts,  fermented  and 
otherwise  ? 

As  to  the  difficulty  proposed,  two  modes  of  solution  have  been  suggested. 

The  first  considers  that  gleukos  here  retains  its  primary  sense  of  sweet,  unfer- 
mented  wine,  and  that  the  use  of  the  word  in  that  sense  formed  part  of  the  mockery 
connected  with  the  charge.  Ironical  insinuations  are  always  the  most  cutting 
accusations,  or  at  least  are  intended  to  be  so,  and  constitute  a  mode  of  derision 
often  used  by  the  most  refined  as  well  as  by  the  coarsest  minds.  When,  therefore, 
certain  men  wished  to  exhibit  their  bitter  animosity  on  the  day  of  Pentecost,  they 
did  so  by  the  jeering  exclamation,  '  These  men  are  full  of  gleukos — sweet  wine !  ' — 
meaning,  on  the  contrary,  that  they  were  full,  not  of  gleukos  (unfermented  wine), 
but  of  some  more  potent  drink.*  To  have  said,  'They  are  drunk,'  would  have 
been  too  blunt  and  direct  a  charge  to  suit  the  mockers ;  but  to  launch  it  in  the 
ironical  shape  of  taking  too  much  innocuous  juice  of  the  grape,  gratified  alike  their 
malignity  and  self-conceit.  Thus  a  really  wise  man  may  be  mocked  by  being 
saluted  as  'Solomon,'  a  'Solon,'  a  'second  Daniel  come  to  judgment ';  and  the 
word  '  saint '  has  often  been  derisively  applied  to  men  of  whom  '  the  world  was 
not  worthy.' 

The  second  explanation  does  not  extend  the  mockery  to  the  phraseology,  but 
confines  it  to  the  charge  of  intoxication ;  and  it  accounts  for  the  taunt — '  full  of 
sweet  wine  ' — by  the  tendency  of  gleukos,  when  carelessly  allowed  to  ferment, 
rapidly  to  acquire  an  inebriating  quality.  Enough  saccharine  matter  would  remain 

•  A  French  writer,  for  example,  accused  Proudhomme  of  being  vn  bwtur  eTeatt,  'a  water-drinker,1 
really  meaning  the  opposite — namely,  '  brandy-tippler.' 

40 


314  THE   ACTS,    II.    13 — 15. 

undecomposed  to  permit  an  alcoholic  gleukos  to  preserve  its  characteristic  sweet- 
ness ;  and  as  this  sweetness  would  tempt  to  copious  consumption,  the  results  may 
be  forecast.*  Gleukos  would  thus  answer  to  the  Hebrew  shakar,  literally,  '  sweet 
drink,'  but  frequently  applied  to  liquor  which  would  intoxicate  if  freely  consumed. 
Hence,  too,  the  force  of  the  expression,  memestomenoigleukous,  '  filled  full  tfgleukos\ 
implying,  first,  that,  being  luscious,  a  plentiful  use  of  it  was  probable ;  and  that, 
being  partially  fermented,  a  copious  potation  would  be  needed  to  insure  the  inebri- 
ation of  the  drinkers. 

2.  The  reply  of  Peter  is  a  denial  of  the  implicit  charge  of  drunkenness,  but  the 
form  of  his  reply — '  These  are  not  drunken,  as  ye  suppose,  seeing  it  is  but  the  third 
hour  of  the  day ' — has  been  adduced  as  an  admission  that  the  apostles  were  in  the 
habit  of  using  some  kind  of  intoxicating  liquor.  He  did  not  say,  *  We  never  take 
strong  drink;  we  are  abstainers,  or  Nazarites,'  but  he  fell  back,  as  a  sufficient 
refutation,  upon  the  period  of  the  day  when  the  false  accusation  was  made.  The 
objection  will  not  stand,  for, — 

(1)  The  apostle  used  the  only  argument  adapted  to  the  character  of  the  mockers. 
Had  he  said,   'We  never  drink  at  all,'  the  jeering  rejoinder  might  have  been, 
'  Except  upon  the  sly !     Men  who  get  drunk  are  very  apt  to  profess  the  strictest 
sobriety.'     To  have  appealed  to  personal  character  or  habit  would  have  been 
useless,  since  both  were  already  called  in  question;  but  the  apostle  meets  them  on 
social  grounds ;  he  retorts  by  an  argumentum  ad  usum,  the  force  of  which  they 
could  not  resist.     He  replies  in  effect,  "  On  your  own  assumption  that  we  drink  to 
excess  of  gleukos,  or  something  stronger,  your  inference  is  unreasonable.     It  is  now 
but  the  hour  of  nine  in  the  morning,  and  you  know  that  '  they  that  are  drunken  are 
drunken  in  the  night';  drunkards  begin  their  debauches  at  night,  and  in  the 
morning  are  fit  for  nothing ;  or  if  they  should  ever  assemble  to  drink  so  early,  they 
do  not  break  off  at  this  time  of  day,  but  continue  till  wine  inflames  them."     Such 
a  reply  was  just  what  the  circumstances  required,  and  more  than  the  insincere 
mockery  deserved. 

(2)  The  inference  that  Peter  tacitly  admitted  that  he  and  his  colleagues  used 
intoxicating  drink,  but  not  to  an  intoxicating  excess,  is  wholly  assumptive  and 
illogical,     (a  )  He  no  more  denied  that  himself  and  friends  drank  to  excess,  than  that 
they  drank  at  all ;  he  simply  showed  that  if  they  did,  they  would  not  be  likely  to 
have  done  so  at  that  early  hour.     Did  he,  then,  tacitly  acknowledge  that  the 
disciples  were  accustomed  to  evening  debauches  ?     (£)  The  use  of  the  word  gleukos 
by  the  mockers  prevented  an  absolute  denial  of  all  use  of  wine,  except  by  the 
Nazarites ;  for  the  most  rigid  abstainer  from  intoxicating  wine  might  freely  have 
used  innocent,  uninebriating  gleukos.     (c)  The  conception  that  Peter  and  the  early 
disciples  used  intoxicating  liquor  as  a  beverage,  is  in  opposition  to  the  ancient 
tradition  which  assigns  to  Peter  and  the  Lord's  brethren  a  strong  sympathy  with 
the  regimen  of  the  Nazarites  and  Rechabites.     Eusebius  quotes  Hegesippus  as 
testifying  that  St  James,  the  Lord's  brother,  and  author  of  the  General  Epistle,  'did 
not  drink  wine  or  sicera '  (oinon  kai  sikera  ouk  epien).     Traces  of  this  influence  are 
very  perceptible  in  Peter's  First  Epistle,  i.  13 ;  iv.  3,  7 ;  v.  8 ;  and  in  the  Second 
Epistle,  i.  6.     [See  Notes  on  those  texts.] 

*  In  the  United  States  of  America  there  is  an  every-day  illustration  of  this.  The  sweet  cider  is 
often  k-ept  and  used  by  professed  Temperance  people,  who  are  not  aware  that  through  time,  or  care- 
lessness, it  runs  into  a  slight  fermentation,  and  becomes  slightly  intoxicating. 


THE    ACTS,    XIX.    23 — 28.  315 

CHAPTER  XI.     VERSE  28. 

And  there  stood  up  one  of  them  named  Agabus,  and  signified  by 
the  spirit  that  there  should  be  great  dearth  thoughout  all  the  world : 
which  came  to  pass  in  the  days  of  Claudius  Caesar. 


This  Claudius  (who  succeeded  Caligula)  reigned  as  Emperor  of  Rome  A,  D. 
4* — 54-  He  was  grossly  intemperate.  Suetonius  says  of  him  that  he  scarcely 
ever  left  the  table  till  he  had  thoroughly  crammed  himself  and  drunk  to  intoxica- 
tion, and  would  then  immediately  fall  asleep,  lying  upon  his  back,  with  his  mouth 
open. 

CHAPTER  XVII.    VERSE  29. 

We  ought  not  to  think  that  the  Godhead  is  like  unto  gold,  or 
silver,  or  stone,  graven  by  art  and  man's  device. 


Art'  (technee)  and  'device*  (enthumeesis).  This  is  an  apostolic  distinction 
which  the  modern  advocates  of  drinking  frequently  strive  to  ignore.  '  All  things 
are  from  God's  power,  therefore  all  things  are  God's  creatures '  /  It  is  a  kind  of 
logic  that  proves  far  too  much,  and  will  lead  to  very  immoral  conclusions.  Common 
sense  tells  us  that  idols,  instruments  of  torture,  lascivious  statues,  immoral  books, 
and  alcoholic  drinks,  cannot  exist  save  by  derived  and  Divine  power,  but  conscience 
equally  tells  us  that  as  their  qualities  are  the  result  of  their /CTOT,  and  their  form  the 
result  of  'man's  art  and  device,'  man  is  responsible  for  their  existence  as  well  as 
their  use  ;  and  it  is  virtual  blasphemy  to  attempt  to  vindicate  either  their  «  manufac- 
ture '  or  their  '  use  '  by  calling  them  God's  'creatures.'  It  is  not  less  an  abuse  of 
language  and  common  sense  to  confound  'matter*  with  'form,'  'power' with 
'use,'  and  the  products  of  '  natural  growth '  (as  sugar)  or  of  '  creation  '  (as  iron  or 
gold)  with  the  products  of  art,  resulting  from  the  fermentation  of  the  one,  or  the 
melting  and  moulding  of  the  other.  [See  Note  on  chap.  xix.  23 — 28.] 


CHAPTER  XVIII.    VERSE  18. 

And  Paul  after  this  tarried  there  yet  a  good  while,  and  then  took 
his  leave  of  the  brethren,  and  sailed  thence  into  Syria,  and  with  him 
Priscilla  and  Aquila ;  having  shorn  his  head  in  Cenchrea :  for  he  had 
a  vow. 


A  vow]  Euchcen.  Some  regard  this  as  a  Nazarite  vow ;  others  as  a  civil  vow, 
not  unusual  among  Jews  and  Gentiles.  As  to  the  question,  who  had  taken  this 
vow  ?  some  commentators  refer  to  Aquila,  owing  to  the  peculiar  order  of  the 
words  'Priscilla  and  Aquila,'  but  Paul  is  generally  considered  to  be  the  person 
indicated  by  the  historian  Luke. 


CHAPTER  XIX.     VERSES  23—28. 

»3  And  the  same  time  there  arose  no  small  stir  about  that  way, 
a4  For  a  certain  man  named  Demetrius,  a  silversmith,  which  made 
silver  shrines  for  Diana,  brought  no  small  gain  unto  the  craftsmen ; 


3l6  THE   ACTS,    XXI.    23,    24,    26. 

25  Whom  he  called  together  with  the  workmen  of  like  occupation,  and 
said,  Sirs,  ye  know  that  by  this  craft  we  have  our  wealth.  26  More- 
over ye  see  and  hear,  that  not  alone  at  Ephesus,  but  almost  through- 
out all  Asia,  this  Paul  hath  persuaded  and  turned  away  much  people, 
saying  that  they  be  no  gods,  which  are  made  with  hands :  27  So  that 
not  only  this  our  craft  is  in  danger  to  be  set  at  naught;  but  also  that 
the  temple  of  the  great  goddess  Diana  should  be  despised,  and  her 
magnificence  should  be  destroyed,  whom  all  Asia  and  the  world 
worshippeth.  28  And  when  they  heard  these  sayings,  they  were  full  of 
wrath,  and  cried  out,  saying,  Great  is  Diana  of  the  Ephesians. 


Demetrius  and  his  fellow-craftsmen,  who  made  '  silver  shrines  ' — /.  <?.  small 
models  of  the  celebrated  temple  of  Ephesus, — were  zealously  stirred  up  against 
Paul  and  his  Christian  doctrine  when  the  prospect  of  diminished  gain  was  present 
to  their  minds.  Demetrius  admits  as  much  (ver.  25);  and  though  we  smile  at  the 
devotional  gloss  which  he  bestows  (ver.  27)  on  the  worldly  motive  that  sways  his 
words  and  actions,  we  know  that  his  cant  is  paralleled  in  our  own  day  by  the 
mawkish  pretences  of  patriotism,  and  appeals  to  Divine  bounty  and  Scripture  texts, 
advanced  by  the  manufacturers  and  retailers  of  intoxicating  liquor.  Were  they 
candid,  they  would  say  with  Demetrius  (ver.  25),  '  By  this  craft  we  have  our 
wealth,'  and  leave  it  there.  It  may  be  true  that  as  the  Ephesian  silversmiths 
believed  in  Diana,  so  British  brewers  believe  in  the  virtues  of  strong  drink ;  but  it 
is  not  true  that  they  would  engage  in  the  ministry  of  Bacchus  except  for  the  profits 
of  the  occupation. 


CHAPTER  XXI.    VERSES  23,  24,  26. 

23  Do  therefore  this  that  we  say  to  thee :  We  have  four  men  which 
have  a  vow  on  them ;  24  Them  take,  and  purify  thyself  with  them, 
and  be  at  charges  with  them,  that  they  may  shave  their  heads :  and 
all  may  know  that  those  things,  whereof  they  were  informed  concern- 
ing thee,  are  nothing ;  but  that  thou  thyself  also  walkest  orderly,  and 
keepest  the  law.  ...  26  Then  Paul  took  the  men,  and  the  next 
day  purifying  himself  with  them  entered  into  the  temple,  to  signify  the 
accomplishment  of  the  days  of  purification,  until  that  an  offering 
should  be  offered  for  every  one  of  them. 


That  tiiis  euch.ee  was  a  Nazarite  '  vow '  is  the  opinion  of  most  expositors. 
Wetstein  has  quoted  passages  from  the  Rabbins  to  show  that  it  was  customary  for 
the  wealthier  Jews  to  assist  their  more  indigent  brethren  who  had  taken  this  vow, 
by  bearing  the  expense  of  the  sacrifice  with  which  the  vow  ended ;  and  those  who 
did  this  became,  for  the  time  being,  partners  in  the  vow.  That  Paul  should  have 
acted  on  the  suggestion  of  the  other  apostles  was  in  harmony  with  his  great  prin- 
ciple to  make  himself  the  servant  of  all  in  order  that  the  Gospel  might  have  free 
course  and  be  glorified.  To  his  large,  generous  heart,  how  petty  would  have 
seemed  the  common  objections  against  the  practice  and  promise  of  total  abstinence, 
because  of  their  supposed  '  binding '  character !  To  be  bound  by  a  sense  of  duty  is 
honorable  in  all,  and  in  the  service  of  humanity  the  enlisted  soldier  is  a  volunteer 
of  the  noblest  order  and  the  highest  distinction. 


THE   ACTS,   XXIV.    1 6,    25.  317 


CHAPTER  XXIV.     VERSE  16. 


And  herein  do  I  exercise  myself,  to  have  always  a  conscience  void 
of  offence  toward  God,  and  toward  men. 


The  word  translated  *  exercise '  is  asko,  '  to  work  up*  — '  to  perform  with  care,' — 
and  hence  was  used  to  denote  the  bodily  exercise  or  training  of  athletes,  and,  in  a 
figurative  sense,  the  regulation  and  direction  of  the  mind.  From  the  noun  askeetees 
came  our  'ascetic,'  which,  by  ignorant  writers  and  careless  speakers,  is  applied 
indiscriminately  as  a  term  of  reproach  against  persons  who  lead  a  wiser  and  more 
careful  life  than  themselves.  The  early  Christian  writers  applied  the  term  in  a 
pious  sense,  to  those  who  gave  themselves  up  to  spiritual  exercises  and  engagements. 
St  Cyril,  of  Jerusalem,  calls  the  prophetess  Anna,  named  in  Luke  ii.  36,  37, 
'  a  most  religious  ascetic '  (askeetria  eulabcstatec).  Dr  Eadie,  giving  this  reference 
in  his  '  Ecclesiastical  Cyclopaedia,'  adds,  "  In  the  primitive  ages  such  as  pretended 
to  this  title  were  men  of  active  life,  living  in  society,  and  differing  from  the  rest  of 
mankind  only  in  their  exact  adherence  to  the  rules  of  virtue  and  forbearance 
inculcated  in  the  Gospel."  A  false  asceticism  undoubtedly  sprung  up  early,  which 
has  been  confounded,  by  shallow  readers,  with  the  still  earlier  practice.  The 
charge  of  asceticism  (in  a  bad  sense),  leveled  against  the  Temperance  system,  is 
wholly  unfounded,  and  simply  proves  the  ignorance  or  prejudice  of  the  accusers. 
The  abstainer  from  intoxicating  liquors  does  not  imitate  the  false  ascetic,  who  cuts 
himself  off  from  all  physical  and  social  enjoyment ;  on  the  contrary,  by  his  absti- 
nence he  seeks  so  to  exercise  himself,  in  a  virtuous  and  rational  self-control,  that 
his  possession  of  all  truly  good  things  may  be  enlarged,  and  his  enjoyment  of  them 
intensified  and  prolonged.* 


CHAPTER  XXIV.    VERSE  25. 

And  as  he  reasoned  of  righteousness,  temperance,  and  judgment  to 
come,  Felix  trembled,  and  answered,  Go  thy  way  for  this  time;  when 
I  have  a  convenient  season,  I  will  call  for  thee. 


OF  TEMPERANCE]  Enkratfias,  'self-restraint.'  Wiclif  has  'chastite,'  which  is 
followed  by  the  Rheims  version,  but  Tyndale  and  the  other  old  versions  have 
'temperaunce.'  Enkrateia,  from  enkrateuomai,  'to  have  self-command,'  denotes 
the  government  of  the  appetites  and  passions.  Xenophon's  definition  of  the  enkratees 
is  very  happy  ('  Memorabilia,'  iv.  8), — Enkratees  de  hoste  meedepote  proaireisthai 
to  heedion  anti  ton  beltionos,  '  but  he  is  temperate  who  on  no  occasion  prefers  what 
is  merely  pleasant  to  what  is  better.'  This  definition  is  expanded  by  Milton  in  his 
'Comus,'  where  the  lady  exclaims, — 

4  That  which  is  not  good  is  not  delicious 
To  a  well-governed  and  wise  appetite.' 

•  Dr  J.  S.  Howson,  in  hi»  '  Lectures  on  the  Character  of  St  Paul,'  remarks  (p.  131):— "The  forma- 
tion of  a  Christian  character  without  self-discipline  is  impossible.  No  doubt  the  highest  form  of  virtue 
is  spontaneous  habit.  Yet  who  will  dare  to  say  that  his  good  habits  are  built  up  ?  Happy  is  he  who 
has  a  comfortable  assurance  that  his  bad  habits  are  tottering  to  their  fall  Never  was  Christianity,  in 
any  of  its  phases  of  which  we  have  yet  had  experience,  really  efficient  without  the  presence  of  an 
ascetic  element."  And  in  a  foot-note  he  adds,  "There  seems  to  me  ground  lor  very  serious  regret 
that  the  word  '  asceticism '  has  not  retained  with  us,  a*  it  has  in  Germany,  its  old  signification  of 
practical  Christian  self-discipline.  In  arguing  once  on  this  subject  with  a  clergyman  (a  thoughtful  and 
well-educated  man),  I  found  that  his  opinion  was  largely  influenced  by  his  impression  that  MM*  wa» 
derived  from  outturn  (vinegar)." 


318  THE   ACTS,    XXIV.    25. 

The  temperance  which  rejects  what  may  be  pleasant  to  the  appetite,  but  not 
good,  brings  with  it,  in  due  time,  an  aversion  to  what  was  once  loved.  This 
reform  of  the  appetite  beginning  with  its  restraint,  is  the  crown  of  physical  temper- 
ance ;  self-denial  is  consummated  and  absorbed  in  self-gratification.  Temperance 
and  asceticism  have  a  superficial  resemblance  which  has  deceived  many,  but  the 
difference  is  radical ;  for  while  asceticism  seeks  the  emaciation  of  the  physical 
nature,  temperance  aims  at  its  most  vigorous  development,  which  can  only  be 
realized  by  the  observance  of  physical  laws,  including  the  rejection  of  all  deleterious 
articles.  The  English  word  *  temperance '  is  derived  directly  from  the  Latin 
temperantia,  the  root  of  which,  as  of  temp-us,  temp-lum,  is  found  in  the  Greek 
temo,  temno,  tempo,  'to  cut  off.'  Hence  temperantia  (temperance),  as  a  virtue, 
is  the  cutting  off  that  which  ought  not  to  be  retained, — self-restraint  from,  not 
in,  the  use  of  whatever  is  pernicious,  useless,  or  dangerous.  This  etymology 
is  an  adequate  vindication  of  the  application  of  the  word  '  temperance '  to  the 
practice  of  abstinence  from  all  intoxicating  liquors,  as  being  a  cutting-off  of  those 
articles  of  diet  that  are  best  put  away,  and  as  the  swiftest,  simplest,  and  only 
effectual  method  of  cutting  off  the  intemperance  that  devastates  the  land.  Prior  to 
the  Temperance  reform,  owing  to  the  growth  of  drinking,  the  term  '  intemperance ' 
had  acquired  a  special  reference  to  the  lavish  use  of  intoxicating  liquors ;  and  the 
Abstinence  principle  (first  applied  to  ardent  spirits,  and  afterward  extended  to  all 
alcoholic  liquors)  being  the  direct  opposite  and  antagonist  of  this  intemperance — 
as  well  as  its  sole  cure  and  sure  preventive, — was  justly  entitled  to  the  Temperance 
name.  The  Latin  moderatio  (from  moderor,  'to  measure,'  'qualify,'  'temper,' 
'  rule ')  has  much  the  same  moral  signification  as  temperantia,  for  true  moderation 
is  such  a  measurement  and  tempering  of  appetite  by  judgment  and  conscience,  as 
involves  the  non-use  of  what  is  useless  or  hurtful,  as  well  as  the  avoidance  of  all 
injurious  use  of  whatever  is  intrinsically  good  and  useful.  In  the  instance  of  the 
text,  temperance  implied  a  total  abstinence  from  the  evil  relationship  referred  to. 


Felix,  a  man  addicted  to  licentious  indulgence,  was  at  this  time  living  in  adultery 
with  Drusilla;*  he  was  also  an  unjust  governor,  and  careless  of  all  retribution, 
except  such  as  might  emanate  from  the  reigning  Caesar.  When  he  invited  Paul  to 
preach  concerning  the  'faith  in  Christ,'  that  bold  and  sagacious  minister  did  not 
dwell,  as  Felix  had  perhaps  expected,  on  questions  of  theology,  but  seized  the 
opportunity  to  bring  Christian  truth  into  direct  contact  with  his  heart.  The 
apostle  'reasoned  of  righteousness,  temperance,  and  judgment  to  come  ' ;  and  with 
such  power  that  the  conscience  of  the  sensual  worldling  was  touched,  and  he 
trembled  as  he  heard.  We  learn  from  this, — 

1.  That  preaching  should  be  practical — and  always  may  be  so — even  when  deal- 
ing with  doctrinal    subjects.      From   truths   granted   or   assumed,    appeals — not 
declamatory,  but  pungent  and  searching — should  be  constructed,  that  the  conscience, 
enlightened  and  aroused,  may  do  its  salutary  work. 

2.  That  temperance,  as  a  part  of  practical  preaching,  is  not  out  of  place  in  the 
pulpit,  and  does  not  render  preaching  chargeable  with  a  neglect  of  the  gospel  of 
God's  grace.     So,  also,  as  abstinence  from  intoxicating  liquor  enters   into  tem- 
perance in  its  broadest  sense,  its  advocacy  comes  within  the  legitimate  range  of 
pulpit  reasoning  and  Christian  exhortation.     Circumstances  will  indicate   when 
specific  practical  duties  may  be  most  suitably  enforced, — for  we  should  study  to 
avoid  giving  offence,  even  when  the  whole  truth  is  fearlessly  proclaimed.     The 

*  The  divorced  wife  of  King  Azizus. 


Tin;  ACTS,  xxv.   10.  319 

hearer  must  be  convinced  that  it  is  not  himself,  but  his  sins  or  errors  that  are 
assailed,  else  the  gateway  of  all  moral  influence — candid  attention — will  be  fast 
closed.  Tact  and  good  temper  are  never  thrown  away  in  conciliating  those  whose 
conversion  is  desired. 


CHAPTER  XXV.    VERSE  10. 

Then  said  Paul,  I  stand  at  Caesar's  judgment  seat,  where  I  ought 
to  be  judged :  to  the  Jews  have  I  done  no  wrong,  as  thou  very  well 
knowest. 


The  Caesar  here  referred  to,  also  styled  Augustus  (chap.  xxvi.  21,  25),  was  the  suc- 
cessor of  Claudius,  the  infamous  Nero,  who  reigned  as  Roman  emperor  A.D.  54 — 69. 
In  the  early  part  of  his  career  he  was  accustomed  to  visit  taverns  in  disguise,  and 
then  ramble  about  the  city  as  a  marauder.  Finding  this  '  sport '  too  dangerous,  he 
abandoned  it,  but  his  revels  lasted,  we  are  told  by  Suetonius,  from  mid-day  to  mid- 
night. Before  him  Paul  appeared,  and  describes  him  as  '  the  lion  '  (2  Tim.  iv.  1 7) ; 
and  well  did  he  deserve  the  name,  both  on  account  of  his  savage  qualities,  and 
because  he  was  accustomed,  dressed  up  as  a  wild  beast,  to  act  in  a  vile  and 
abominable  manner  toward  men  and  women  tied  to  stakes  in  the  arena. 


THE   EPISTLE   OF 

ST  PAUL  TO  THE  ROMANS, 


CHAPTER  VI.    VERSES  12,  13. 

12  Let  not  sin  therefore  reign  in  your  mortal  body,  that  ye  should 
obey  it  in  the  lusts  thereof.  13  Neither  yield  ye  your  members  as  in- 
struments of  unrighteousness  unto  sin :  but  yield  yourselves  unto  God, 
as  those  that  are  alive  from  the  dead,  and  your  members  as  instru- 
ments of  righteousness  unto  God. 


The  apostle,  without  giving  any  countenance  to  the  dogma  that  identified  moral 
evil  with  matter,  earnestly  enjoined  a  control  of  the  bodily  members  necessary  to 
hinder  them  from  becoming  the  '  servants  of  sin. '  This  control,  if  it  is  to  be 
effectual,  demands  the  exclusion  of  whatever  tends  to  convert  those  members  into 
'  instruments  of  unrighteousness  ' ;  but  who  can  name  such  an  agency  at  all  com- 
parable to  intoxicating  drink?  Comparatively  small  quantities  of  these  liquors 
will  often  exert  a  distinctly  vitiating  influence,  and  their  slightest  sensible  effect  is 
unfavorable  to  the  perfect  control  of  the  animal  by  the  spiritual  nature.  The 
ordinary  social  use  of  alcoholics,  as  all  experience  attests,  stimulates  every  irregular 
and  depraved  desire.  Christian  prudence  cannot  but  approve  the  rejection  of  such 
incentives  to  vice ;  and  if  any  one  should  say  that  they  have  not  proved  so  to  him- 
self,  he  is  bound  to  consider  whether  he  may  not  have  suffered  some  loss  without  a 
perception  of  it;  whether  he  is  justified  in  risking-  the  many  mischiefs  that  intoxi- 
cating liquors  are  capable  of  inflicting ;  and  whether  he  acts  advisedly  and  kindly 
in  sanctioning  the  use  of  articles  by  which  so  many  persons  around  him  are 
tempted,  betrayed,  and  undone. 


CHAPTER  XIII.    VERSES  i,  3. 

i  Let  every  soul  be  subject  unto  the  higher  powers.  For  there  is 
no  power  but  of  God :  the  powers  that  be  are  ordained  of  God.  .  .  . 
a  For  rulers  are  not  a  terror  to  good  works,  but  to  the  evil.  Wilt 
thou  then  not  be  afraid  of  the  power  ?  Do  that  which  is  good,  and 
thou  shalt  have  praise  of  the  same. 


Most  explicitly  is  it  here  affirmed  that  Civil  Government  is  in  its  essence  a  Divine 
institution,  and  entrusted  by  God  with  powers  of  prohibition  and  punishment  that 


ROMANS,    XIII.    10,    13.  321 

ought  not  to  lie  in  abeyance  where  preventible  evil  is  concerned.  True,  Nero  was 
a  monster;  yet  the  fact  that  even  he  was  the  legal  head  of  the  Roman  empire  did 
not  weaken  the  apostolic  argument;  and  in  whatever  degree  representative 
government  is  superior  to  arbitrary  rule  and  tyranny,  the  moral  authority  of  human 
law  becomes  the  more  binding  and  exalted.  But  where  any  government  permits 
and  sanctions  pursuits  that  dtfitave,  impoverish,  and  destroy  its  subjects  by  whole- 
sale, it  is  neglecting  its  proper  function,  and  frustrating  those  great  ends  of  social 
security  and  progress  for  which  government,  and  society  itself,  exist.  In  the 
patronage  extended  by  the  British  Government  to  the  traffic  in  strong  drink,  this 
social  anomaly  and  contradiction  is  seen  upon  a  scale  of  colossal  magnitude;  and 
the  enormous  revenues  (upward  of  twenty  millions  of  pounds  annually)  raised 
from  the  manufacture  and  sale  of  alcoholic  liquors,  make  it  the  more  needful  that 
this  illegitimate  connection  should  be  exposed.  The  very  least  that  should  be  done 
under  such  circumstances  is,  that  legally  denned  districts  should  be  enabled  to 
determine  whether  a  business  so  anti-social  in  its  results  should  be  licensed  and 
tolerated.  A  local  veto-power  of  this  kind  would  permit  districts  to  protest 
against  the  national  policy,  while  it  would  protect  them  against  the  consequences 
of  a  legislation  so  caustically  described  by  the  poet  Cowper : — 

"  Pass  where  we  may,  through  city  or  through  town, 
Village,  or  hamlet,  of  this  merry  land, 
Though  lean  and  beggared,  every  twentieth  pace 
Conducts  the  unguarded  nose  to  such  a  whin 
Of  stale  debauch,  as  makes  temperance  reel." 


CHAPTER  XIII.    VERSE  10. 

Love  worketh  no  ill  to  his  neighbor :  therefore  love  is  the  fulfilling 
of  the  law. 


Love  embodied  in  the  Christian,  will  effectually  prevent  him  '  working  ill  to  his 
neighbor,'  whether  by  carrying  on  occupations  that  seduce  and  deprave,  or  by 
extending  his  sanction  to  dangerous  and  evil  customs.  On  the  contrary,  '  love  is 
the  fulfilling  of  the  law,' — viz.  of  that  second  department  of  the  law  which  com- 
prehends all  a  man's  relations  to  his  fellow-creatures.  As  love  is  an  ever-active, 
ever-operative  principle,  if  it  does  not  work  evil,  it  works  out  the  welfare  of  all 
within  its  own  reach ;  and  it  does  this  not  least  by  removing  from  their  path  all 
that  can  delude  and  betray.  To  this  love  the  Temperance  cause  appeals  for  aid 
in  the  war  against  the  causes  of  intemperance,  whether  residing  objectively  in  the 
properties  of  strong  drink,  and  in  its  general  circulation  and  public  sale,  or  sub- 
jectively in  the  fallacies  and  false  tastes  excited  by  its  consumption  as  a  beverage. 
Love  cannot  behold  without  grief  the  ravages  of  intoxicating  liquors ;  and  when 
enlightened  as  to  the  true  nature  of  such  drinks,  it  must  prompt  to  efforts  for  their 
exclusion  from  the  home,  the  place  of  public  concourse,  and  the  Church  of  Christ. 
Love  will  ever  do,  as  well  as  desire,  what  is  best  for  the  cure  and  prevention  of 
intemperance _ 

CHAPTER  XIII.   VERSE  13. 

Let  us  walk  honestly,  as  in  the  day ;  not  in  rioting  and  drunken- 
ness, not  in  chambering  and  wantonness,  not  in  strife  and  envying. 

HONESTLY]  Euscheemonus,  'becomingly '  (from  eu,  '  well,' and  scheema,  'deport- 
ment' or  'condition  ')=  in  a  manner  well-suited  to  moral  obligation  «nd  Christian 
character. 

41 


322  ROMANS,    XIV.     13, 


NOT  IN  RIOTING]  Mce  komois,  'not  in  revelries.'  Wiclifhas  'not  in  superflue 
feestis.'  Tyndale  and  Cranmer  have  'not  in  eatynge;'  the  Geneva  V.,  'not  in 
glotonie  ' ;  the  Rheims  V.,  'not  in  banketings.'  Comus,  the  god  of  revelry,  is 
represented  as  a  young  man  wearing  a  garland,  and  with  a  torch  falling  from  his 
hand,  or  burning  his  side,  as  he  lies  in  a  drunken  sleep.  The  komos  was  either  a 
festival  in  his  honor,  or  a  private  feast,  when  the  revellers  were  accustomed  to 
sally  out  after  supper,  attired  as  bacchanals,  and  behaving  themselves  as  such. 

AND  DRUNKENNESS]  Kai  methais,  'and  in  intemperances' — all  intemperate 
indulgences  of  the  appetite,  whether  in  food  or  drink,  whether  attended  by 
intoxication  or  not.  A  great  error  is  committed  by  those  who  regard  'drunken- 
ness,' in  the  scriptural  sense,  as  synonymous  with  mad  or  helpless  intoxication. 
Philosophy  likewise  teaches  that  the  sin  of  drinking  is  not  in  the  mere  physical 
degree  of  disturbance,  but  in  the  motive — in  the  relation  of  the  mind  of  the 
drinker  to  the  law  of  God.  Another  apostle  taught  that  he  who  breaks  one  law 
breaks vall,  so  far  as  God  is  concerned;  and  it  is  a  mere  commonplace  that  the 
law  of  honesty  is  equally  violated  in  stealing  a  penny  as  in  stealing  a  pound. 
Drinking  for  pleasure,  in  defiance  of  need  and  fitness,  is  the  essence  of  the  vice  of 
drunkenness  * 


CHAPTER  XIV.    VERSE  13. 

Let  us  not  therefore  judge  one  another  any  more :  but  judge  this 
rather,  that  no  man  put  a  stumbling-block  or  an  occasion  to  fall  in  his 
brother's  way. 


A  STUMBLING-BLOCK]  Proskomma,  '  a  stumbling  '  =  a  cause  of  stumbling. 
Codex  B  omits  this  word,  and  Codex  C,  instead  of  proskomma,  reads  proskosma. 
Wiclifhas  'hirtynge.' 

OR  AN  OCCASION  TO  FALL]  Ee  skandalon,  '  or  snare  '  [see  Note  on  Matt.  v. 
30],  The  meaning  of  the  passage  is,  that  Christians  are  not  hastily  to  pass  judg- 
ments upon  one  another,  and  are  to  be  exceedingly  careful  not  to  do  aught  that 
may  cause  a  brother  to  fall  or  be  ensnared.  Whether  this  command  has  any  appli- 
cation to  the  drinking  customs  of  our  country  must  depend  upon  the  reply  to  the 
question,  whether  these  customs  do  prove  a  stumbling-block  and  snare  to  Christian 
brethren.  If  they  do  —  and  he  must  be  strangely  ignorant  who  should  deny  it,  — 
any  sanction  of  the  customs  musj:  be  at  variance  with  the  apostolic  precept.  Nor 
is  it  any  excuse  to  say,  '  Such  customs  are  not  causes  of  evil  to  me,'  for  it  is  not  for 
his  own  sake,  but  for  his  brother's,  that  the  Christian  is  here  enjoined  to  be  dis- 
connected from  stumbling-blocks  and  snares.  The  danger  to  others  is  to  be  as 
carefully  avoided  by  him  as  if  it  were  danger  to  himself.  In  this,  as  in  all  respects, 
he  is  to  do  to  others  as  he  would  wish  them  to  do  to  him,  were  their  circumstances 
mutually  reversed.  If  he  is  to  be  willing  to  'lay  down  his  life  for  the  brethren,' 
the  least  he  can  do  for  them  is  not  to  bring  them,  by  act  of  his,  into  temptation 
and  transgression  ;  yet,  to  carry  out  this  negative  principle  of  Christian  fraternity, 
there  must  be  thoughtfulness  and  intelligence  ;  for  evil,  wrought  by  ignorance  and 
inconsideration,  is  not  wrought  without  sin  to  the  unintentional  doer.  If  he  who 
will  not  '  know  to  do  good  '  is  not  innocent,  still  less  is  he  blameless  who  does  evil 
because  he  will  not  «  learn  to  do  well.' 


•Aristotle's  Ethics.    "The  intemperate  man  desires  all  things  pleasant,  and  is  led  by  his  inert 
desire  to  choose  these  things." 


ROMANS,    XIV.     14 — 17.  323 

CHAPTER  XIV.    VERSE  14. 

I  know,  and  am  persuaded  by  the  Lord  Jesus,  that  there  is  nothing 
unclean  of  itself:  but  to  him  that  esteemeth  any  thing  to  be  unclean, 
to  him  //  is  unclean. 


The  apostle  is  not  discussing  the  question  whether  some  things  are  unfit  for  food. 
He  is  proceeding  on  the  supposition  that  this  fitness  exists,  and  then  affirms  that 
there  is  nothing  koinon,  'unclean,'  of  itself:  in  other  words,  that  ceremonial  un- 
cleanness,  however  defined,  is  not  identical  with  moral  uncleanness ;  consequently, 
that  no  moral  guilt  is  contracted  by  the  use  of  food.  Yet  he  allows  that  if  even 
food  is  regarded  as  unclean  by  any  one,  it  becomes  to  him  unclean  in  such  a  sense 
that  he  would  contract  guilt  by  using  it,  seeing  that  he  would  be  doing  what  he 
believed  was  an  andean  action. 


CHAPTER  XIV.    VERSE  15. 

But  if  thy  brother  be  grieved  with  thy  meat,  now 
charitably.     Destroy  not  him  with  thy  meat,  for  whom 

Wfc 

The  argument  of  the  apostle  may  be  thus  paraphrased : — "  No  food  (properly 
so  called)  is  unclean,  but  if  on  account  of  food  (broma} — that  is,  any  particular 
kind  or  preparation  of  food  (in  the  A.  V.  '  thy '  is  aptly  supplied)— thy  brother  is 
grieved — feels  distressed  or  aggrieved  by  it  as  unclean, — now  walkest  thou  not 
charitably,  if  thou  puttest  it  in  his  way  and  temptest  him  to  eat  it.  Do  not  with 
thy  food  destroy  him  for  whom  Christ  died.  If  he  transgresses  his  conscience,  and 
so  falls  away  through  your  example,  you  will  be  chargeable  with  his  loss,  though 
you  never  intended  it."  How  affecting  is  the  apostle's  appeal! — "Let  not  your 
meat  be  his  destruction  to  whom  the  Lord  has  given  His  body  as  spiritual  meat 
and  His  blood  as  spiritual  drink.  If  Christ  died  for  him,  you  ought  to  abstain — 
in  his  presence  at  least — from  the  meat  which  to  him  is  unclean." 


CHAPTER  XIV.    VERSES  16,  17. 

i6Let  not  then  your  good  be  evil  spoken  of:  17  For  the  kingdom  of 
God  is  not  meat  and  drink ;  but  righteousness,  and  peace,  and  joy  in 
the  Holy  Ghost. 

You,  continues  the  apostle,  may  partake  of  such  food  with  a  good  conscience, 
but  if  your  act  is  liable  to  be  evil  spoken  of  (blaspheemeisthb,  'blasphemed'),  and  is 
an  act  not  positively  required  by  Christian  duty,  leave  it  undone.  Your  personal 
benefit  is  small,  the  injury  to  the  cause  of  Christ  may  be  great.  "The  kingdom  of 
God  is  not  meat  and  drink  (In  dsis  kai  posts) ;  but  righteousness,  and  peace,  and  joy 
in  the  Holy  Ghost."  Neither  directly  nor  indirectly  ought  'what  shall  we  eat?  ' 
to  be  balanced  in  the  scale  with  what  concerns  the  advancement  of  the  Divine 
kingdom  upon  earth. 


324  ROMANS,    XIV.    1 8 — 21. 

CHAPTER  XIV.    VERSES  18 — 20. 

18  For  he  that  in  these  things  serveth  Christ  is  acceptable  to  God, 
and  approved  of  men.  19  Let  us  therefore  follow  after  the  things 
which  make  for  peace,  and  things  wherewith  one  may  edify  another. 
«oFor  meat  destroy  not  the  work  of  God.  All  things  indeed  are 
pure ;  but  it  is  evil  for  that  man  who  eateth  with  offence. 


Instead  of  en  toutois,  'in  these  things,'  all  the  chief  MSS.  read  en  touto,  'in 
this.'  He  who  in  this  manner  se'rves  Christ — by  making  questions  of  food  sub- 
ordinate to  spiritual  things — is  acceptable  (etiarestos) — well-pleasing  to  God,  and 
'  approved '  of  men '  (dokimos  tois  anthrupois), — approves  himself  to  men  as  being 
what  he  professes,  /.  e.  spiritually  and  not  carnally  minded.  Let  us  then  follow 
(diokomen) — pursue — « the  things  of  peace,'  the  things  that  promote  brotherly  peace, 
'and  the  things  of  edification  for  one  another' — things  by  which  Christians  build 
one  another  up  in  the  strength  and  completeness  of  the  Christian  life.  The  idea 
of  a  '  building '  suggests  the  reiterated  appeal, — do  not  on  any  account  destroy 
(katahio,  dissolve,  or  cast  down)  the  work  of  God — the  living  workmanship  of 
God's  Spirit — in  the  person  of  a  Christian  brother.  The  apostle  then  returns  to 
the  thought  expressed  in  verse  14,  asserting  the  undeniable  truth,  that,  though  a 
thing  is  pure  (katharon)  in  itself,  it  becomes  evil  (kakon)  to  the  conscience  of  the 
man  who  regards  it  as  such,  and  yet  joins  himself  to  it ;  so  that  good  food  is  con- 
verted into  a  stumbling  (proskomma) — a  cause  of  sin — to  him  who  eats  it  while  he 
considers  it  unclean. 


CHAPTER  XIV.    VERSE  21. 


//  is  good  neither  to  eat  flesh,  nor  to  drink  wine,  nor  any  thing 
whereby  thy  brother  stumbleth,  or  is  offended,  or  is  made  weak. 


The  apostle  had  been  alluding  to  the  case  of  a  Christian  who  considered 
meat  offered  to  idols  as  having  become  polluted ;  and  he  had  been  showing  that 
by  inadvertently  tempting  him  to  eat  such  food,  his  fellow-Christians  were  eating 
uncharitably,  and  imperilling  his  salvation.  He  now  proceeds  to  state  the  general 
principle  underlying  this  case,  and  all  others  of  the  same  class.  It  is  good  (kalori) 
— morally  beautiful  or  excellent,  calculated  to  call  forth  the  admiration  of  all 
good  beings — not  to  eat  flesh  (krea\  nor  to  drink  wine  (oinon),  nor  "to  do  any 
thing  by  means  of  which  thy  brother  stumbles,  or  offends,  or  is  made  weak  " ; 
that  is,  by  which  his  conscience  is  impaired,  as  would  be  the  case  if  its  dictates 
were  disobeyed. 

No  text  has  been  more  frequently  and  successfully  quoted  than  this,  on  behalf 
of  total  abstinence  from  intoxicating  liquors;  yet  many  objections  to  such  an 
application  of  it  have  been  taken  from  opposite  quarters. 

Opponents  have  objected  (i)  that  the  apostle's  reference  was  to  a  particular 
case,  and  not  to  the  question  of  abstaining  from  flesh  or  wine,  as  such,  under  all 
circumstances.  True,  but  the  principle  is  broad  enough  to  include  all  circum- 
stances and  occasions,  where  the  main  point  is  involved — the  stumbling  and  sin  of 
a  brother.  The  question  is  not  what  particular  case  St  Paul  had  in  his  eye,  but 
whether  the  principle  he  enunciates  is  applicable  to  the  use  of  intoxicating  liquors 
as  a  beverage.  If  such  use  by  Christians  be  a  cause  of  transgression,  the  evident 
and  essential  element  of  moral  comparison  is  established. 


ROMANS,    XIV.    21.  325 

But  it  is  objected  (2)  that  the  apostle  limits  his  reference  to  the  case  where  a 
person  offends  his  own  conscience,  and  so  contracts  guilt  by  doing  what  he  believes 
to  be  wrong;  whereas  those  who  are  led  into  evil  by  strong  drink  are  persons 
generally  who  use  it  without  moral  hesitation  or  constraint.  This  plea,  if  granted, 
does  not  cover  the  numerous  cases  (a)  where  abstainers  are  induced  to  take  strong 
drink,  contrary  to  their  sense  of  right,  by  the  example  (and  even  persuasion) 
of  others ;  and  (A)  where  many,  who  are  doubtful  whether  it  is  right  to  use  such 
liquors,  are  moved  to  take  them  in  compliance  with  surrounding  usage,  sustained 
by  men  with  a  reputation  for  religion.  Customs  are  almost  omnipotent  in  their 
influence  over  innumerable  minds,  and  not  least  over  those  whose  sensitive  systems 
are  most  endangered  by  strong  drink,  who,  in  many  cases,  would  gladly  abstain, 
if  not  discouraged  by  the  opposite  conduct  of  persons  to  whom  they  look  up.  But 
the  plea  will  not  hold  at  all  in  the  sense  of  the  objector,  for  the  argument  of  the 
apostle  is  not  based  on  the  manner  of  the  offence,  but  on  its  existence;  and  his 
conclusion  is  not  limited  to  the  avoidance  of  sin  in  one  particular  way,  but  extends 
to  its  avoidance  altogether.  The  great  end  is  not  realized  save  by  abstinence  from 
every  thing  that  causes  another  to  stumble,  to  do  evil,  and  to  become  weak. 
Reduced  to  its  elementary  form,  the  principle  is  nothing  short  of  fids, — Abstain 
front  what  will  produce  or  provoke  sin  in  others. 

It  is  objected  (3)  that  the  apostle  restricts  his  reference  to  Christian  brethren, 
and  does  not  affirm  the  duty  of  abstaining  from  what  is  a  cause  of  sin  to  men  in 
general.  P^ven  with  this  restriction,  the  duty  of  general  Christian  abstinence,  for 
the  sake  of  fellow-Christians  who  are  in  danger  of  being  seduced  from  their 
integrity  by  strong  drink,  is  clearly  deducible  from  this  passage;  but  who  can 
doubt  that  the  spirit  of  the  passage,  the  essence  of  the  principle,  is  as  applicable  to 
Christian  behavior  in  respect  to  men  in  general  as  it  is  to  believers  in  particular  ? 
The  special  case  before  him  necessarily  restricted  the  apostle's  application  of  the 
principle  to  Christians  who  had  a  conscience  against  eating  food  offered  to  idols ; 
but  who  that  knows  how  he  labored  '  to  become  all  things  to  all  men,  that  he 
might  save  some,'  can  doubt  that  he  would  have  applied  the  same  principle  to  the 
preservation  of  all  men  from  vice  and  misery,  especially  from  such  diffusive  and 
ever-deepening  vice  and  misery  as  spring  from  indulgence  in  alcoholic  liquors? 
Indeed,  this  more  extensive  application  is  made  by  the  apostle  himself  in  I  Cor. 
x.  32.  See  Note. 

It  is  proper  to  notice  an  objection  entertained  by  some  Temperance  advocates 
to  the  common  use  of  this  passage  as  an  argument  for  abstinence.  "St  Paul," 
they  say,  "  is  confessedly  pleading  with  the  Christians  of  Rome,  that  they  should 
resign  what  was  good  in  itself  for  the  sake  of  the  conscientious,  though  unfounded, 
scruples  of  some  of  their  own  body;  and  to  make  a  corresponding  appeal  to 
British  Christians  for  abstinence  from  intoxicating  liquors  is  to  admit,  what  is  con- 
trary to  fact,  that  these  drinks  are,  like  those  meats,  good  in  themselves,  and  that 
abstinence  is  expedient  only  on  account  of  the  prejudices  of  abstainers,  or  because 
of  the  weakness  of  those  who  cannot  use  them  without  going  to  excess.  Neither 
the  advocacy  nor  practice  of  abstinence  that  rests  on  such  a  shifting  basis  of 
expediency  can  itself  be  firm  ;  while  positive  error  is  encouraged  by  allowing  men 
to  imagine  that  they  are  sacrificing  a  valuable  article  of  diet  when  they  are  induced, 
often  reluctantly,  to  abstain  out  of  regard  to  the  welfare  of  others."  There  is 
sufficient  plausibility  in  this  statement  to  make  it  desirable  that  the  Pauline  argu- 
ment from  Christian  benevolence  should  never  be  employed,  except' with  a  distinct 
intimation  that  it  is  advanced  without  prejudice  to  the  solid  argument  for  absti- 
nence, grounded  on  science  and  experience.  Still,  within  its  own  limits,  the 


326  ROMANS,    XIV.    22,    23. 

Pauline  plea  seems  quite  legitimate,  and  very  forcible.  It  is  so  in  relation  to  the 
Christian  objector  to  total  abstinence,  who  denies  the  validity  of  other  arguments 
in  its  favor,  since  it  meets  him  on  grounds  from  which  he  cannot  retreat.  It 
virtually  says  to  him,  ".Well,  if  you  decline  to  examine  the  evidence  of  physiology, 
if  you  refuse  to  admit  all  the  other  arguments  on  behalf  of  abstinence,  you  must 
admit  that  the  temporal  and  spiritual  benefit  of  others  is  good  and  sufficient  reason 
why  articles  of  even  real  utility  should  be  cheerfully  resigned ;  for  otherwise  the 
example  of  the  Saviour  is  a  visionary  ideal,  and  all  talk  of  self-denial  nothing  better 
than  hypocritical  'profession,'  or  self-deception."  In  dealing  with  Christian  oppo- 
nents, then,  the  Pauline  principle  is  a  valuable  argumentum  ad  hominem  ;  and 
where  the  heart  appealed  to  is  imbued  with  a  genuine  Christian  benevolence,  such 
an  appeal,  if  intelligently  apprehended,  can  hardly  fail  to  be  successful. 


CHAPTER  XIV.    VERSES  22,  23. 

22  Hast  thou  faith  ?  have  it  to  thyself  before  God.  Happy  is  he 
that  condemneth  not  himself  in  that  thing  which  he  alloweth.  23  And 
he  that  doubteth  is  damned  if  he  eat,  because  he  eateth  not  of  faith : 
for  whatsoever  is  not  of  faith  is  sin. 


The  apostle  is  here  addressing  himself  to  one  who  asserts  that  he  has  '  faith '  in 
the  lawfulness  of  eating  what  has  been  or  may  have  been  associated  with  idolatrous 
rites ;  and  he  advises,  '  Have  this  faith  to  thyself  before  God, '  for  he  is  happy  who 
does  not  condemn  himself — /.  e.  is  not  condemned  by  his  conscience — in  the  thing 
that  he  allows ;  but,  on  the  contrary,  he  who  '  doubts  ' — he  who  exercises  casuistry 
(ho  diakrinomenos),  fearing  evil  in  what  he  eats — is  'damned' — /.  e.  is  condemned* 
(katakekritai) — in  eating,  because  he  has  no  '  faith ' — or  conviction — that  what  he 
is  doing  is  right ;  'for  whatsoever  is  not  of  faith  is  sin,' — sin  to  the  doer,  because  it 
is  not  done  with  a  good  conscience.  The  apostle  does  not  say  that  whatever  con- 
science approves  is  right  (for  conscience  may  be  perverted  or  misinformed),  but 
that  what  conscience  does  not  approve  cannot  be  right  to  the  doer.  False  notions 
of  '  Christian  liberty '  have  induced  a  wide-spread,  growing,  and  most  perni- 
cious fallacy  on  this  subject. 

In  all  ages  the  question  What  is  truth  ?  seems  to  have  received  an  unhappy 
treatment.  The  claims  of  Truth  are  subordinated  to  the  claims  of  the  individual 
conscience,  with  all  its  whims,  defects,  and  narrowness !  People  refer  constantly 
to  their  'opinions,'  as  if  they  did  not  rest  under  the  ultimate  obligation  of  refer- 
ring their  opinions  to  the  facts  and  principles  which  are  the  only  possible 
evidence  of  their  being  true.  Even  philosophers  like  Grote  go  so  far  as  to  make 
Truth  into  the  varying  perception  of  the  percipient  persons  who  '  trow '  it,  as 
if  there  were  one  truth  for  me  and  another  for  my  neighbor !  The  Universe, 
however,  with  its  stern'  laws,  vindicates  the  objective  truth  by  punishing  every 
individual  transgressor.  //  never  accommodates  itself  to  the  '  opinions  '  of  man- 
kind. Certainly,  as  St  Paul  argues,  a  man  must  follow  his  own  sense  of  right,  but 
no  man  has  more  enforced  the  solemn  obligation  of  seeking  the  true  Light,  lest  the 
fancy  of  the  Individual  should  be  the  ignis  fatuus  of  self-deception  and  of  willing 
defect.  The  bearing  of  this  principle  upon  the  use  of  intoxicating  liquors  is 

*  This  word  will  show  the  plain  reader  how  very  different,  because  wider,  is  the  ancient  use  of 
it  compared  with  the  modern.  It  is  like  the  word  '  drunken  '  in  this  respect. 


ROMANS,   XV.    I — 3.  327 


manifest ;  for  the  tight  now  shed  on  the  nature  and  effects  of  such  beverages  must 
increase  the  number  of  persons  who  cannot  use  them  without  misgiving;  and  all 
such  persons  should  be  impressed  with  the  declaration  that  they  cannot  be  other 
than  '  brought  into  judgment '  if,  while  in  this  state  of  moral  indecision,  they  par- 
take of  inebriating  drinks.* 


CHAPTER  XV.    VERSES  1—3. 

i  We  then  that  are  strong  ought  to  bear  the  infirmities  of  the  weak, 
and  not  to  please  ourselves.  2  Let  every  one  of  us  please  his  neigh- 
bor for  his  good  :o  edification.  3  For  even  Christ  pleased  not 
himself;  but,  as  it  is  written,  The  reproaches  of  them  that  reproached 
thee  fell  on  me. 


Most  beautiful  and  Christ-like  is  the  exhortation  of  ver.  i.  Those  who  cannot 
partake  of  any  particular  kind  of  food  with  a  good  conscience  are  to  abstain,  and 
those  who  might  conscientiously  partake  are  not  to  do  so  if  their  example  will  be  a 
snare  to  others,  for  the  strong  (dunatoi,  '  the  able ')  ought  to  bear  the  infirmities 
(fa  asthencemata,  '  the  weaknesses ')  of  the  weak  (ton  adunatuny  *  of  the  unable '), 
and  not  to  please  themselves.  How  emphatically  does  this  principle  condemn 
those  who  boast  that  they  take  intoxicating  drink  '  because  they  like  it ' ! — '  because 
they  have  a  right  to  do  what  they  please ' !  The  true  Christian's  highest  pleasure 
consists  in  what  is  most  acceptable  to  Christ  and  most  useful  to  man ;  so  '  let 
every  one  of  us  please  his  neighbor  for  his  good  (eis  to  agathon,  for  the  neighbor's 
benefit)  to  edification  ' — to  the  building  up  of  the  Christian  character  and  of  the 
Christian  brotherhood  as  a  Living  Temple,  all  glorious  with  the  beauty  of  holiness 
and  lovingkindness.  '  For  even  Christ  pleased  not  Himself.'  As  a  man  He  had 
appetencies  which  might  have  been  innocently  gratified,  considered  in  themselves, 
but  they  were  not  indulged — they  were  inflexibly  and  cheerfully  restrained, — in 
order  that  the  work  of  human  redemption  might  be  triumphantly  carried  out. 
How  singular  and  suspicious,  that  while  every  day  professed  Christians  are  earnestly 
pleading  the  example  of  our  Lord  for  drinking  what  they  like,  we  never  hear  of 
their  insisting  upon  His  example  of  perfect  self-denial !  Yet  the  Lord  Jesus  is  the 
sublimest  and  most  perfect  example  of  self-denial  the  world  has  seen ;  He  pleased 
not  Himself  sensuously,  because  He  pleased  His  Father  and  Himself  spiritually; 
and  in  exact  proportion  as  His  professed  followers  are  like  Him,  they  will  not 
consult  with  flesh  or  fashion,  with  palate  or  custom,  as  to  what  should  be  done  or 
left  undone.  If  this  standard  were  honestly  applied  to  the  question  of  using 
intoxicating  liquors,  and  if  no  more  strong  drink  were  to  be  henceforward  consumed 
merely  to  please  the  /<n/*r-self,  who  can  doubt  that  the  habitual  use  of  it  would 
rapidly  disappear  from  the  Christian  world  ? 

*  '  What  is  a  person  to  do  if  he  is  in  as  much  doubt  whether  it  is  lawful  to  abstain  as  he  is 
whether  it  is  lawful  to  drink  ?'  Two  answers  mav  be  Riven,— (i)  that  a  question  as  to  the  / 
rust  of  abstinence  can  hardly  arise,  except  on  the  score  of  health,  and  then  the  best  information 
must  be  sought;  and  (2)  that  in  a  case  of  balanced  doubts,  the  deciding  motive  may  always  b« 
found  by  estimating  the  kind  of  influence  most  likely  to  be  exerted,  by  either  course,  upon  domestic, 
jocial,  and  religious  life. 


THE  FIRST  EPISTLE  OF 

ST   PAUL  TO  THE  CORINTHIANS. 


CHAPTER  V.    VERSES  6—8. 

e  Your  glorying  is  not  good.  Know  ye  not  that  a  little  leaven 
leaven eth  the  whole  lump  ?  7  Purge  out  therefore  the  old  leaven, 
that  ye  may  be  a  new  lump,  as  ye  are  unleavened.  For  even  Christ 
our  passover  is  sacrificed  for  us :  s  Therefore  let  us  keep  the  feast, 
not  with  old  leaven,  neither  with  the  leaven  of  malice  and  wicked- 
ness :  but  with  the  unleavened  bread  of  sincerity  and  truth. 


V.  6.  A  LITTLE  LEAVEN]  Mikra  zumee.  Zumee,  'ferment,'  answers  to  the 
Hebrew  seor.  Wiclif  has  '  witen  ye  not  that  a  littl  sourdouy  apeirith  al  the  goblet  ?  ' 
(corrupteth  all  the  lump). 

V.  7.  As  YE  ARE  UNLEAVENED]  Kathvs  este  azumoi,  'as  ye  are  unfermented '= 
uncorrupted.  Tyndale's  version  gives  'swete  breed';  so  Cranmer's  and  the 
Geneva  versions. 

FOR  EVEN  CHRIST  OUR  PASSOVER  is  SACRIFICED  FOR  us]  The  words  huper 
heemon,  'for  us,'  are  absent  from  all  the  ancient  MSS. 

V.  8.    BUT  WITH  THE  UNLEAVENED  BREAD  OF   SINCERITY  AND   TRUTH]   All '  en 

azumois  eilikrineias  kai  aleetheias,  '  but  with  the  unfermented  (things)  of  sincerity 
and  truth.' 


This  passage  may  be  appropriately  compared  with  Luke  xiii.  21,  where  the 
penetrative  and  diffusive  influence  of  leaven  is  used  as  an  emblem  of  heavenly  truth 
in  its  rapidity  of  operation ; — here,  ver.  6,  the  same  qualities  are  ascribed  to 
spiritual  error.  But  ver.  7, — 'Purge  out  therefore  the  old  leaven,'  etc. — answers 
to  the  Saviour's  warnings,  and  is  founded  on  the  well-known  nature  of  ferment  as 
the  product  and  producer  of  corruption.  [See  Notes  on  Matt.  xvi.  6,  12,  and 
Luke  xii.  I.]  Contact  with  evil  is  to  be  avoided,  'for  a  little  leaven  leavens  the 
whole  lump,'  if  allowed  to  work  unchecked  ; — probably  a  proverbial  saying,  like  to 
the  other, — '  Evil  communications  corrupt  good  manners.'  But  as  this  evil  had 
begun  to  work  in  the  Corinthian  Christians,  they  were  to  'purge  it  out,'  that  they 
might  resemble  an  unleavened  lump.  Christ  our  passover  (pascha  =  paschal-lamb) 
is  sacrificed;  and  as  the  ancient  sacrifice  was  to  be  eaten  with  unfermented  cakes 
and  bitter  herbs,  so  must  the  great  spiritual  feast,  in  which  the  Lamb  of  God  is  set 
forth  as  the  food  of  the  soul,  be  observed,  not  with  malice  and  wickedness — the 
leaven  of  the  heart, — but  with  simplicity  and  truthfulness,  the  unperverted  elements 
of  a  genuine  Christian  disposition. 


I    CORINTHIANS,    VI.    9— II.  329 

CHAPTER  V.    VERSE  n. 

But  now  I  have  written  unto  you  not  to  keep  company,  if  any  man 
that  is  called  a  brother  be  a  fornicator,  or  covetous,  or  an  idolater,  or 
a  railer,  or  a  drunkard,  or  an  extortioner ;  with  such  an  one  no  not 
to  eat. 


OR  A  DRUNKARD]  Ee  methusos,  'or  one  who  fills  himself  with  drink'  «=  a  hard 
drinker  =  a  drunkard,  but  not  necessarily  a  drunkard  of  the  English  type.  The 
habitual  bibber  was  not  to  be  regarded  as  a  'brother,'  though  he  might  wish  to 
pass  as  such ;  nor  was  he  to  be  associated  with  in  the  festivities  of  the  church. 
Such  persons  were  sure  to  be,  as  Jude  afterwards  describes,  '  spots  in  their  feasts 
of  charity,'  and  ought  to  be  shunned,  lest  the  contagion  of  their  example  should 
breed  a  moral  pest. 


CHAPTER  VI.    VERSES  9 — n. 

9  Know  ye  not  that  the  unrighteous  shall  not  inherit  the  kingdom 
of  God  ?  Be  not  deceived :  neither  fornicators,  nor  idolaters,  nor 
adulterers,  nor  effeminate,  nor  abusers  of  themselves  with  mankind, 
10  Nor  thieves,  nor  covetous,  nor  drunkards,  nor  revilers,  nor  extor- 
tioners, shall  inherit  the  kingdom  of  God.  »  And  such  were  some 
of  you:  but  ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justified 
in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God. 


V.  10.  NOR  DRUNKARDS]  Outc  mtthusot,  'nor  inordinate  drinkers.'  An 
excessive  addiction  to  liquors— even  such  as  would  not  readily,  or  at  all,  intoxicate 
—was  a  vice  of  the  apostolic  age,  and  one  that  abounded  in  Corinth,  the  most 
profligate  city  of  Greece. 


In  dissolute  Corinth  the  gospel  had  become  the  power  of  God  to  the  salvation 
of  some  who  had  been  steeped  in  every  form  of  sensuality  and  impurity.  This 
text  has  been  adduced  to  show  that  the  gospel,  without  the  intervention  of  Tem- 
perance societies,  is  equal  to  the  reclamation  of  the  intemperate.  But  it  is  never 
wise  to  set  historical  allusions  against  present  and  patent  facts  ;  and  no  fact  is 
more  completely  attested  than  this, — that  for  every  drunkard  reclaimed  by  the 
ordinary  religious  ministrations,  direct  Temperance  efforts  have  reclaimed  hundreds. 
Not  the  gospel,  however,  but  the  routine  of  religious  instruction  has  been  at  fault, 
and  mainly,  because  (i)  the  religious  teachers  have  not  gone  to  seek  out  the  intem- 
perate who  would  not  come  to  receive  instruction  ;  and  because  (2)  they  have  not 
pressed  upon  the  intemperate  the  gospel  principle  of  separation  from  the  causes  of 
their  besetment.  Corinthian  drunkards,  coming  under  the  influence  of  the  Gospel, 
would  be  necessarily  drawn  away  from  their  former  companions  and  associations, 
and  be  introduced  into  a  new  society,  of  which  the  watchword  was,  '  Let  us  go  on 
unto  perfection.'  \Vhere  intemperance  had  been  the  result  of  an  appetite  for 
alcohol,  the  Corinthian  convert  would  not  be  safe  unless  he  put  '  the  mocker '  away 
from  him  altogether.  The  principle  of  abstinence  from  intoxicants,  by  whomsoever 
applied,  is  one  recognized  by  the  Gospel  as  the  sine  qua  non  of  safety  for  the 
drunkard ;  and  without  it  there  can  be  no  reasonable  hope  that  the  appetite  for 
strong  drink  will  be  overcome,  or  the  divine  life  effectually  nourished  and  matured 
in  the  once  intemperate  man. 
42 


330  I    CORINTHIANS,   VI.    12. 

CHAPTER  VI.    VERSE  12. 

All  things  are  lawful  unto  me,  but  all  things  are  not  expedient :  all 
things  are  lawful  for  me,  but  I  will  not  be  brought  under  the  power 
of  any. 


ALL  THINGS  ARE  LAWFUL  UNTO  ME]  Panta  moi  exestin,  'all  (things)  to  me 
are  possible  ' ;  i.  e.  'I  am  able  to  do  (the  kind  of  actions  referred  to)  without  scruple 
as  to  their  moral  propriety.'  These  'all  things  '  related  to  the  use  of  meats  which 
some  persons  regarded  as  being  ceremonially  unclean.  A  provincial  divine  has 
wrested  this  text  from  its  moral  association  in  order  to  prove  the  logical  universal, 
that  '  all  physical  things  are  lawful,  and  to  be  received  with  thanksgiving ' ;  and  to 
establish  the  special  inference,  '  Therefore  alcohol  is  lawful,  and  must  not  be 
denounced  as  a  bad  article ' !  A  moment's  reflection  would  have  exhibited  the 
absurdity  of  construing  in  a  logical  and  absolute  sense  the  simple  and  natural  words 
of  Paul,  which  have  not  the  slightest  allusion  to  the  physiological  qualities  of  food 
or  drink.  No  one  can  believe  that  St  Paul  was  discussing  a  question  of  regimen 
or  health,  and  asserting  his  physical  invulnerability  to  the  action  of  poisons  (which 
are  included  in  'all  things  ');  *  or,  supposing  him  to  have  possessed  a  miraculous 
exemption  from  the  operation  of  divinely  appointed  physical  laws,  that  his  pro- 
fessed disciples  have  inherited  the  privilege !  St  Paul  was  arguing  the  moral 
quality  of  certain  actions,  and  the  duty  of  a  given  course  of  life,  as  his  next  words 
demonstrate;  and  to  quote  'all  (actions)  are  lawful  for  me,'  in  a  universal  sense, 
is  not  only  to  '  wrest  the  Scripture  to  our  own  hurt,'  but  to  make  the  apostle  con- 
tradict and  abolish  his  own  argument  for  the  greater  suitability  and  excellence  of  the 
conduct  which  he  is  explicitly  enforcing  upon  the  Corinthian  church,  and  therefore 
implicitly  upon  the  entire  Christian  world. 

BUT  ALL  THINGS  ARE  NOT  EXPEDIENT]  AlV  ou  panta  sumpherci,  'but  all 
things  do  not  hold  (or  fit)  together,'  =  do  not  edify  or  adapt  themselves  to  profit — 
i.  e.  all  things  are  not  suitable. 

BUT  I  WILL  NOT  BE  BROUGHT  UNDER  THE  POWER  OF  ANY]  A //'  Olik  fgO 
exousiastheesomai  hupo  tinos,  '  but  I  will  not  allow  myself  to  be  mastered  by  any 
thing,' — i.  e.  I  will  not  suffer  any  thing,  however  enticing,  to  induce  me  to  act 
contrary  to  my  conviction  of  what  is  best,  or  contrary  to  the  interests  committed  to 
my  trust. 

In  the  Notes  on  the  Greek  Testament,  by  the  Rev.  S.  T.  Bloomfield,  D.  D.,  of 
Sidney  College,  Cambridge  (Fifth  Ed.  1843),  we  find  the  following: — 

"Panta  moi  exestin,  etc.]  The  best  Commentators  are  agreed  that  these 
words  are  supposed  (by  an  ellipsis)  to  be  the  words  of  an  Objector,  and  such  as 
were  probably  often  used  by  those  who  wished  to  indulge  in  sensuality,  and  eating 
meats  offered  to  idols,  and  who  sought  to  justify  it  under  the  pretense  of  Christian, 
liberty.  By  '  all  things  '  are  meant  all  things  which  the  Apostle  has  here  in  view ; 
i.  e.  all  kinds  of  food.  To  this  the  answer  is,  aW  ou  panta  sumpherei — where  the 
alia  has  both  a  concessory  and  an  exceptive  force ;  q.  d.  =  '  True,  all  things  are  given 
to  us  to  enjoy;  but  all  meats  are  not  expedient  to  be  eaten,  because  they  may  throw 
a  stumbling-block  in  the  way  of  others.'  The  Apostle  then  repeats  the  objection, 
in  order  to  answer  it  more  effectually.  The  Commentators  suppose  &  paronomasia 
with  exesti  (possible) ;  q.  d.  =  '  I  have  power  over  all  meats,  but  none  of  them 
shall  have  power  over  me '  —  i.  e.  so  as  to  make  me  a  slave  to  my  appetites. 


*  See  Note  on  chap.  ix.  25,  for  the  Vulgate  use  of  omnibus,  'all  things.'  If  the  runners  in  the 
Grecian  games  abstained  from  'a//  things'  absolutely,  then  starvation  was  a  preparation  for 
strength  1 


I    CORINTHIANS,    VI.    19,    2O.  331 

"V.  13.  Meats  for  the  belly.~\  Esti,  ;'.  e.  aneekei,  'are  meant  for.'  Here  the 
foregoing  sentiment  is  further  illustrated,  and  an  objection  anticipated ;  q.  d.  *  All 
aliments  are  meant  for  the  sustenance  of  the  body,  and  the  body  is  fitted  to  the  recep- 
tion and  digestion  of  them.'  Or  rather  it  may  be  regarded,  with  some,  as  another 
argument  of  the  opponent,  containing  an  excuse  for  an  indulgence  in  sensuality. 
.  .  .  The  words  following,  to  de  soma,  etc.  [now  the  body  is  not  for  fornica- 
tion.] There  was  no  direct  answer  (in  the  case  of  the  bromata,  meats);  bur,  in 
fact,  the  argument  needed  none,  as  it  would  be  like  arguing  from  the  use  to  the 
abuse  of  any  thing.  The  Apostle,  therefore,  saves  this,  and  replies  to  the  apology 
in  \h&  peculiar  case  for  which  it  was,  no  doubt,  often  pleaded — namely,  fornication. " 

In  his  supplemental  volume  Dr  Bloomfield  adds  : 

"The  first  words  (all  '*re  lawful  to  me)  are  those  of  an  Excitser ;  the  next  (but 
all  are  not  fitting)  are  the  Apostle's  in  reply.  The  view  taken  by  Billroth  of  the 
purpose  of  the  Apostle  in  these  words  is,  I  apprehend,  quite  correct,  and  it  is  sup- 
ported by  the  judgment  of  Calvin,  who  ably  treats  on  the  subject.  There  is  no 
doubt  that,  of  the  extenuators  of  luxury  and  sensuality  here  alluded  to,  some  went 
even  to  the  extent  of  extenuating  simple  fornication,  which  was  by  the  heathens 
regarded  as,  under  certain  restrictions  [in  moderation],  lawful  as  well  as  natural. 
Accordingly,  these  Corinthian  pleaders  for  vice,  maintained  that  it  was  to  be 
reckoned  among  things  indifferent;  thus  making  Christian  liberty  a  cloak,  or 
occasion,  for  licentiousness." 

It  is  singular  that  such  a  text  should  ever  be  selected  for  preaching  the  lawful- 
ness of  gratification  and  pleasure  to  the  world.  Yet  we  have  before  us  a  pro-drink 
sermon  preached  on  this  passage — the  argument  of  which  is  based  solely  upon 
that  part  of  the  text  which  contains  the  motto  of  the  Sensualist  to  be  answered, 
while  it  ignores  entirely  the  Apostolic  reply,  which  teaches  the  nnsuitableness  and 
rinfulntss  of  the  course  attempted  to  be  justified,  and  its  utter  antagonism  to  the 
ends  of  the  Christian  Life. 


CHAPTER  VI.    VERSES  19,  20. 

19  What  ?  know  ye  not  that  your  body  is  the  temple  of  the  Holy 
Ghost  which  is  in  you,  which  ye  have  of  God,  and  ye  are  not  your 
own  ?  70  For  ye  are  bought  with  a  price :  therefore  glorify  God  in 
your  body,  and  in  your  spirit,  which  are  God's. 


The  solemn  and  glorious  fact  here  declared  should  cause  every  Christian  to  exer- 
cise the  utmost  care  in  rejecting  whatever  may,  directly  or  indirectly,  pollute  the 
•temple  of  the  Holy  Spirit' ;  for  even  the  body,  by  its  union  with  the  soul,  is  con- 
sidered  a  fit  dwelling-place  of  God.  Nor  is  such  a  fact  altogether  beyond  our 
comprehension,  since  the  reciprocal  relation  of  body  and  mind  is  too  constant  and 
intimate  not  to  impress  us  with  the  importance  of  guarding  the  purity  of  the  latter, 
by  excluding  from  its  material  tenement  whatever  may  becloud  or  deprave  it. 
Whatever  stimulates  animal  appetite,  and  abates  the  vigor  of  the  intellectual  and 
moral  nature,  is  unsuitable  for  the  Christian's  use,  because  not  fitting  to  his  high 
calling  and  his  consecration  as  'a  temple  of  the  Holy  Ghost.'  How  can  he  wisely, 
or  even  complacently,  consume  the  wine  and  strong  drink  which  the  Aaronic  priests 
were  forbidden  to  use,  and  introduce  into  the  temple  of  the  Holy  Spirit  that  which 
the  Spirit  himself  has  branded  as  a  '  mocker '  and  '  seducer '  ?  However  limited  in 
quantity,  the  use  can  serve  no  sanctifying  purpose,  and  may  gradually  create  for 
alcoholic  liquors  (as  it  has  done  in  innumerable  instances)  a  taste  morbid  in  its 
physical  character,  and  pestiferous  to  every  attribute  of  the  rational  and  spiritual 
being. 


332  I    CORINTHIANS. 


CHAPTER  VIII.    VERSES  4—13. 

4  As  concerning  therefore  the  eating  of  those  things  that  are 
offered  in  sacrifice  unto  idols,  we  know  that  an  idol  is  nothing  in  the 
world,  and  that  there  is  none  other  God  but  one.  5  For  though  there 
be  that  are  called  gods,  whether  in  heaven  or  in  earth,  (as  there  be 
gods  many,  and  lords  many,)  6  But  to  us  there  is  but  one  God,  the 
Father,  of  whom  are  all  things,  and  we  in  him ;  and  one  Lord  Jesus 
Christ,  by  whom  arz  all  things,  and  we  by  him.  7  Howbeit  there  is 
not  in  every  man  that  knowledge :  for  some  with  conscience  of  the 
idol  unto  this  hour  eat  //  as  a  thing  offered  unto  an  idol;  and  their 
conscience  being  weak  is  defiled,  s  But  meat  commendeth  us  not  to 
God:  for  neither,  if  we  eat,  are  we  the  better;  neither,  if  we  eat  not, 
are  we  the  worse.  9  But  take  heed  lest  by  any  means  this  liberty  of 
yours  become  a  stumbling-block  to  them  that  are  weak.  10  For  if  any 
man  see  thee  which  hast  knowledge  sit  at  meat  in  the  idol's  temple, 
shall  not  the  conscience  of  him  which  is  weak  be  emboldened  to  eat 
those  things  which  are  offered  to  idols;  » And  through  thy  knowl- 
edge shall  the  weak  brother  perish,  for  whom  Christ  died  ?  12  But 
when  ye  sin  so  against  the  brethren,  and  wound  their  weak  conscience, 
ye  sin  against  Christ.  13  Wherefore,  if  meat  make  my  brother  to 
offend,  I  will  eat  no  flesh  while  the  world  standeth,  lest  I  make  my 
brother  to  offend. 


In  these  paragraphs  the  apostle  deals  with  a  question  on  which  he  had  evidently 
been  consulted.  The  question  consisted  of  two  parts, — Was  it  right  to  eat  of  food 
that  had  been  devoted  to  idols  ?  Was  it  right  to  set  an  example  of  eating  it  to 
those  who  believed  that  to  eat  was  to  contract  defilement  ?  The  first  part  of  the 
question  the  apostle  answers  in  the  affirmative,  the  second  in  the  negative.  The 
use  of  the  terms  '  lawful '  and  '  expedient '  by  the  English  translators  has  very 
much  confused  St  Paul's  reasoning  to  the  common  mind,  and  conveyed  a  wholly 
fallacious  notion  of  lawfulness  as  distinct  from  expediency, — the  utter  absurdity 
that  what  is  not  expedient  to  be  done  may  still  be  lawfully  done !  Such  a  con- 
struction runs  counter  to  the  apostle's  clear  intention  to  distinguish  between  certain 
acts  so  far  as  they  regard  the  doer,  and  so  far  as  they  regard  others.  He  asserts, 
what  is  quite  plain,  that  there  are  many  acts  which,  so  far  as  they  relate  to  the 
doer,  are  not  intrinsically  wrong  or  in  any  way  injurious,  and  therefore  are  per- 
missible ;  but  which  may  exert  an  injurious  influence  upon  others,  and  therefore  are 
not  permissible  under  the  Christian  law  of  love.  To  infer  that  these  actions  are 
'lawful,'  though  'inexpedient,'  nullifies  all  that  the  apostle  teaches;  for  if  'inex- 
pedient,' i.  e.  unprofitable  and  unsuitable  in  a  Christian  sense,  they  cease  to  be 
lawful  to  Christian  men.  /n-espective  of  circumstances  they  would  be  innocent, 
but  circumstantially  they  are  attended  with  harm,  and  therefore  must  not  be  done. 
The  words  used  by  the  apostle  to  express  this  difference  are  exesti,  '  what  is  per- 
missible '  in  a  j^-regarding  sense ;  on  siimpherei,  '  what  is  not  advantageous ' 
in  respect  to  others.  His  conclusion  on  the  particular  question  submitted  to  him 
was,  that  a  Christian  might  eat  food  offered  to  idols  without  committing  sin  in  the 
simple  act ;  but  that  it  was  not  to  be  eaten  when  calculated  to  lead  fellow-Christians 
to  violate  their  consciences  by  eating  it.  This  would  be  to  convert  personal 
liberty  into  a  stumbling-block  to  the  weak  ones  (asthenousin} — /.  e.  those  who  had 
not  strength  of  mind  to  discern  that  an  idol  was  nothing.  But  to  cast  such  a 


I    CORINTHIANS,    IX.    7,    IQ,    25.  333 

Stumbling-block  in  a  brother's  way  was  to  sin  against  him,  and  hence  to  sin  against 
Christ !—  so  completely  was  the  apostle  incapable  of  recognising  the  lawfulness  of 
acts  unprofitable  and  injurious  to  his  brethren  in  the  Lord.  His  conclusion  (ver.  13) 
is  the  inevitable  issue  of  all  that  he  has  affirmed  : — "  Wherefore,  if  meat  (broma, 
food)  make  my  brother  to  offend  (skandalizfi,  ensnares  him),  I  will  eat  no  flesh 
(krea)  while  the  world  standeth  (fis  ton  awna,  during  the  age,  the  whole  Christian 
dispensation),  lest  I  make  my  brother  to  offend  (hina  mee  ton  adelphon  nwu  skan- 
daliso,  so  that  I  should  not  cause  my  brother  to  be  ensnared)."  [For  the  apostolic 
argument,  in  its  application  to  the  Temperance  reform,  see  Notes  on  chap.  x. 
22 — 30;  Rom.  xiv.  13 — 23;  xv.  1—3.] 


CHAPTER  IX.    VERSE  7. 

Who  goeth  a  warfare  any  time  at  his  own  charges  ?  who  planteth  a 
vineyard,  and  eateth  not  of  the  fruit  thereof?  or  who  feedeth  a  flock, 
and  eateth  not  of  the  milk  of  the  flock  ? 


A  VINEYARD]  Ampeldna,  'a  vineyard.'  The  inquiry  of  the  apostle  is  a  partial 
quotation  from  Deut.  xx.  6.  As  to  '  eating  of  the  fruit '  of  the  vineyard,  see  Note 
on  2  Kings  xviii.  31. 


CHAPTER  IX.    VERSE  19. 

For  though  I  be  free  from  all  men,  yet  have  I  made  myself  servant 
unto  all,  that  I  might  gain  the  more. 


If  the  apostle  could  honestly  say  this  of  himself,  how  confidently  may  we  suppose 
that  he  would,  were  he  living  among  us,  eagerly  avail  himself  of  the  Temperance 
reform  as  a  means  of  '  gaining '  the  multitudes  of  our  people  who  are  the  slaves 
of  appetite,  and  who  need  to  be  delivered  from  that  bondage  before  they  can 
pass  onward  to  the  land  of  everlasting  promise !  He  who  daily  made  himself  the 
servant — rather,  'slave' — of  all  ('I  have  enslaved  myself  to  all,'  pasin  emauton 
edoulosa),  that  he  might  win  over  some  to  the  benign  service  of  his  Master,  would 
not  have  thought  it  a  hard  trial  of  appetite  or  patience  to  renounce  the  fiery  and 
heady  beverages  of  Britain,  that  the  drink-possessed  ones,  restored  to  their  right 
mind,  might  sit  in  grateful  devotion  at  the  Saviour's  feet. 


CHAPTER  IX.    VERSE  25. 

And  every  man  that  striveth  for  the  mastery  is  temperate  in  all 
things.  Now  they  do  it  to  obtain  a  corruptible  crown ;  but  we  an 
incorruptible. 

Wiclif  has  '  absteyneth  hym  fro  alle  thingis,'  in  which  he  is  followed  by  Tyndale, 
Cranmer,  and  the  Geneva  version.  The  Rheims  V.  has  '  refraineth  himself  from 
all  things.'  The  Vulgate  has  omnis  autem  qtti  in  agora  cotttfndit,  ab  omnibus  sf 
abstinet,  '  but  every  one  who  strives  in  the  agora  holds  himself  back  from  all  things ' 
— i.  e.  all  things  hurtful. 

AND  EVERY  MAN  THAT  STRIVETH  FOR  THE  MASTERY]  Pas  de  ho  a£<mizomenos, 
•and  every  one  who  is  a  combatant,'  the  allusion  being  to  the  competitors  in  the 
Isthmian  games  celebrated  at  Corinth. 


334  I    CORINTHIANS,    IX.    25. 

Is  TEMPERATE  IN  ALL  THINGS]  Panta  etikrateuetai,  '  in  all  things  (or  wholly) 
controls  himself.'  Dr  Whitby,  in  his  Notes,  renders  this  clause,  *  observing  a 
strict  abstinence.'  'Extreme  temperance,  and  even  abstinence,  was  required,' 
says  Dr  Bloomfield.  Dr  A.  Clarke,  "This  was  a  regimen  for  both  quantity  and 
quality,  and  they  carefully  abstained  from  all  things  that  might  render  them  less 
able  for  the  combat;  whence  the  apostle  says  they  were  '  temperate  in  all  things.'  " 
The  commentators  give  abundant  illustrative  references  to  various  ancient  authors, 
but  two  must  here  suffice.  Epictetus  (A.  D.  100),  in  his  Encheiridion,  chap.  35, 
remarks,  "Do  you  wish  to  gain  a  prize  in  the  Olympic  games?  Consider  the 
requisite  preparations  and  the  consequences.  You  must  observe  a  strict  regimen, 
must  live  on  food  which  you  dislike ;  you  must  abstain  from  all  delicacies ;  must 
exercise  yourself  at  the  necessary  and  prescribed  times  both  in  heat  and  in  cold ; 
you  must  not  drink  what  is  cold,  nor  wine  as  was  your  custom  (tnee  oinon  hoi 
ftuchen} ;  in  a  word  you  must  put  yourself  under  the  directions  of  a  pugilist  as 
you  would  under  those  of  a  physician,  and  afterward  enter  the  lists."  Horace, 
in  his  Ars  Poetic  a,  has  the  well-known  lines, — 


"  Qui  studet  optatant  cursu  contingere  ntetatn, 
Multa.  tulit  fecitqite  piter;  sudavit  et  alsit ', 
Abstinuit  Venere  et  Baccho." 


Translated  by  Dr  Francis  as  follows  : 

"  The  youth  who  hopes  the  Olympic  prize  to  gain, 
All  arts  must  try,  and  every  toil  sustain  ; 
The  extremes  of  heat  and  cold  must  often  prove, 
And  shun  the  weakening  joys  of  ivine  and  love." 

Horace's  terse  expression  is,  'He  abstains  from  Venus  and  Bacchus,'  using  the 
names  of  the  heathen  deities  to  personify  the  indulgences  they  were  supposed  to 
patronize.  The  training  practised  by  modern  runners,  pugilists,  etc.,  conforms  in 
many  points  to  the  ancient  customs,  not  least  in  the  disuse  or  extremely  sparing 
use  of  the  weakest  fermented  liquors.  The  training  school  is  free  from  the  popular 
fallacy  which  confounds  strong  liquor  with  strengthening  drink.* 

1.  It  is  singular  that  precisely  the  verse  in  the  Bible  which  lends  whatever  sanc- 
tion it  involves  to  abstinence  from  intoxicating  liquors,  is  the  one  that  ignorant 
readers  most  commonly  allege  in  favor  of  using  them ;  and  this  abuse  of  Scripture 
is  usually  associated  with  the  further  error  of  turning  a  simple  reference  to  a  well- 
known  fact  into  an  apostolic  command,  as  if  the  passage  had  read,   '  Ye  shall 
be  temperate  in  all  things ' !     It  is  to  be  regretted  that  the  A.  V.  should,  in  this 
instance,  have  needlessly  departed  from  the  more  explicit  rendering  of  all  the  older 
versions,  thereby  sanctioning  a  popular  fallacy  pregnant  with  evil  to  the  world,  and 
fostering  the  pleasing  delusion  that  the  use  of  intoxicating  liquor  is  indispensable  to 
the  exercise  of  the  virtue  of  temperance ! 

2.  The  apostle  has  often  been  described  as  a  strong  opponent  of  the  asceticism 
taught  in  Colosse  and  other  parts  of  Asia  Minor  (Col.  ii.  20 — 23) ;  and  if  we  accept 
this  view,  so  much  the  more  impressive  becomes  the  comparison  here  instituted 
between  the  candidate  in  the  Grecian  games  and  the  Christian  convert.     St  Paul 
affirms  that  the  physical  athletes  '  do  it ' — /.  e.  are  '  temperate  in  all  things  ' — in 
order  '  to  obtain  a  corruptible  crown ' — a  perishing  wreath  of  leaves ;  but  that 

*  "  The  best  trainers  entirely  prohibit  the  use  of  beer,  wine,  and  spirits  during  the  training  neces- 
sary for  the  prize-fighter." — Buckmaster's  '  Elements  of  Physiology.'  p.  161  (London,  1866). 


I    CORINTHIANS,    X.    4,    7,    12 — 14.  335 

'we,'  the  Christian  candidates,  do  it  for  'an  incorruptible  crown' — a  glorious 
wreath  '  that  fadcth  not  away.'  Applying  this  principle  of  self-restraint  to  himself, 
how  affecting  are  his  admonitory  words ! — "/therefore  so  run,  not  uncertainly 
(adeilus,  irresolutely) ;  so  fight  I,  not  as  one  that  beateth  the  air  :  but  I  keep  under 
my  body  (air  httpopiazo  mou  to  stjma,  '  but  I  press  my  body  under ' :  the  hnpo- 
piazo  is  said  to  have  been  a  technical  phrase  for  striking  under  the  eye  =  punishing 
severely),  and  bring  it  into  subjection  (doulagugo,  lead  it  as  a  slave),  lest  having 
preached  to  others  I  myself  should  be  a  castaway  (adokimos  gcnomai,  should  be- 
come a  'disapproved'  one — /'.  e.  a  rejected  candidate)." 

3.  It  is  not  a  just  principle  of  interpretation  to  carry  mere  illustration  into  every 
^detail.  We  must  not,  in  this  case,  insist  upon  a  literal  correspondence  of  the 
regimen  required.  The  essential  points  are  these: — (i)  The  Christian  (like  the 
Grecian  competitor)  is  called  upon  to  exercise  appropriate  physical  discipline — 
not  to  consult  bodily  ease,  but  bodily  service.  (2)  This  must  be  done  in  order  that 
fleshly  appetites  may  be  subjected  to  the  dictates  of  reason  and  of  the  spiritual 
nature ;  because  (3)  on  the  fact  of  this  subjection  depends  the  successful  termination 
of  the  Christian's  course,  be  he  private  member,  public  pastor,  or  even  apostle! 
If,  then,  intoxicating  liquors  are  not  profitable  to  the  body — as  the- illustration  of 
the  apostle  supposes,  and  as  experience  proves ;  if,  moreover,  they  are  a  provocative 
to  the  sensual  affections,  and  expose  even  the  most  careful  user  to  some  peril  which 
might  be  shunned,  how  can  abstinence  from  them  be  wisely  excluded  from  the 
conditions  under  which  the  Christian  race  is  to  be  run,  and  the  Christian  victory 
achieved  ? 


CHAPTER  X.    VERSE  4. 

4  And  did  all  drink   the  same  spiritual  drink :  for  they  drank  of 
that  spiritual  Rock  that  followed  them :  and  that  Rock  was  Christ. 


The  historical  event  on  which  the  apostle  founds  this  sublime  spiritual  allegory 
is  described  in  Exod.  xvii.  I — 7,  and  Numb.  xx.  I — 13.  So  inestimable  was  the 
boon  conferred  by  the  stream  which  burst  from  the  rock  of  Horeb,  that  it  might 
well  typify  the  blessings  of  Christ's  redemption.  The  apostle's  statement  that  the 
Rock  folltnved  them— that  is,  the  water  from  the  Rock — completes  the  similitude 
so  far  as  it  relates  to  the  continual  affluence  of  Christ's  grace  throughout  our  mortal 
pilgrimage. 


[V.  7.     See  Note  on  Exod.  xxxii.  6,  under  Additional  Notes,  p.  249.] 


CHAPTER  X.    VERSES  12—14. 

12  Wherefore  let  him  that  thinketh  he  standeth  take  heed  lest  he 
fall.  13 There  hath  no  temptation  taken  you  but  such  as  is  common 
to  man :  but  God  is  faithful,  who  will  not  suffer  you  to  be  tempted 
above  that  ye  are  able ;  but  will  with  the  temptation  also  make  a 
way  to  escape,  that  ye  may  be  able  to  bear  ;'/.  n  Wherefore,  ray 
dearly  beloved,  flee  from  idolatry. 


336  I    CORINTHIANS,    X.    23 — 30. 

It  is  not  enough  to  think  or  know  we  are  *  standing ' ;  continual  care  must  be 
observed,  or  a  fall  may  follow ;  and  such  needfulness  is  never  more  properly 
displayed  than  by  the  avoidance  of  that  which  has  caused  priest  and  prophet,  the 
wise  and  the  good  alike,  to  stumble  and  err.  Only  where  this  watchfulness  exists 
can  any  '  temptation  '  or  trial  from  without,  that  God  permits,  become  endurable, 
resistible,  and  therefore  promotive  of  spiritual  advancement.  Instead  of  this 
consideration  engendering  vain  confidence  (as  when  persons  boast  of  their  security 
in  the  use  of  strong  drink),  it  is  a  reason  for  fleeing  all  idolatry,  and  all  incentives 
to  it,  whether  it  be  the  idolatry  of  « dumb  idols,'  or  of  « fleshly  lusts  that  war  against 
the  soul.' 


CHAPTER  X.    VERSES  23 — 30. 

23  All  things  are  lawful  for  me,  but  all  things  are  not  expedient :  all 
things  are  lawful  for  me,  but  all  things  edify  not.  24  Let  no  man  seek 
his  own,  but  every  man  another's  wealth.  25  Whatsoever  is  sold  in 
the  shambles,  that  eat,  asking  no  question  for  conscience  sake  :  26  For 
the  earth  is  the  Lord's,  and  the  fulness  thereof.  27  If  any  of  them 
that  believe  not  bid  you  to  a  feast,  and  ye  be  disposed  to  go ;  what- 
soever is  set  before  you,  eat,  asking  no  question  for  conscience  sake. 
28  But  if  any  man  say  unto  you,  This  is  offered  in  sacrifice  unto  idols, 
cat  not  for  his  sake  that  shewed  it,  and  for  conscience  sake :  for  the 
earth  is  the  Lord's,  and  the  fulness  thereof:  29  Conscience,  I  say,  not 
thine  own,  but  of  the  other :  for  why  is  my  liberty  judged  of  another 
marts  conscience  ?  30  For  if  I  by  grace  be  a  partaker,  why  am  I  evil 
spoken  of  for  that  for  which  I  give  thanks  ? 


V.  29.  CONSCIENCE,  I  SAY,  NOT  THINE  OWN,  BUT  OF  THE  OTHER]  That  is,  not 
only  of  thine  own,  but  also  of  thy  brother.  We  must  respect  the  moral  sense  of  our 
neighbor  as  well  as  our  own  sense  of  right ;  and  especially  must  we  forego  acting 
upon  a  negative  conviction  where  it  would  be  likely  to  induce  a  discord  between 
opinion  and  practice  in  another.  Through  obedience  to  his  own  conviction  the 
Christian  will  learn  to  reverence  the  conscientious  dictates  of  others,  for  his  own 
sensibility  to  the  claims  of  duty  will  become  the  measure  of  his  respect  for  his 
neighbors.  It  must  be  recollected,  however,  that  no  apology  for  pleasure  and 
self-gratification  can  ever  be  elevated  into  the  sphere  of  '  conscience ' ;  it  is  but  an 
elaborate  self-deception  for  a  slaveholder  or  a  drinker  to  plead  a  '  conscientious 
conviction'  in  favor  of  slavery  and  sensuality.  F.  D.  Huntington,  D.  D.,  well 
observes  that  "consent  to  a  general  statement  of  a  principle  is  one  thing,  while 
a  courageous  loyalty  to  its  personal  requirements  is  another.  There  may  be  a  wide 
gap  between  the  storehouse  where  we  keep  a  supply  of  respectable  abstract  notions, 
loosely  laid  away  for  quotation — something  between  the  earnestness  of  conviction 
and  the  inconvenient  disrepute  of  scepticism, — on  the  one  hand,  and  the  living 
embodiment  of  these  notions  in  a  self-denying  practice  on  the  other.  It  is  easy 
enough  to  agree  that  we  ought  not  to  weaken  and  damage  and  degrade  other  men's 
consciences ;  but  to  give  up  the  gratification,  the  amusement,  the  pleasant  and 
otherwise  harmless  habit  which  will  certainly  damage  and  mislead  them,  is  not 
always  very  easy.  Besides,  there  are  some  questions  of  right,  how  far,  in  particular 
cases,  this  ought  to  be  done.  These  questions  may  really  complete  the  matter  to 
honest  minds,  or  they  may  only  furnish  a  subterfuge  for  cowardly  and  evasive 


I    CORINTHIANS,    XI.    I.  337 

natures  to  escape  a  disagreeable  sacrifice,  without  at  the  same  time  losing  all  self- 
respect  by  abandoning  the  general  principle.  The  New  Testament  takes  pains  to 
provide  directions  for  a  settlement  of  both  these  classes  of  difficulties.  Whether  it 
will  be  of  any  use  to  appeal  to  that  source  of  instruction  will  depend  on  another 
point— viz.,  whether  we  have  determined  to  make  the  spirit  and  word  of  the 
Testament,  when  we  have  found  them  out,  the  law  of  our  lives,  let  them  cut  in 
upon  whatever  comfort  or  indulgence  they  may.  The  Christian  faith  is  eminently  a 
social  principle.  .  .  .  If  it  declares,  in  one  breath,  that  '  every  man  shall  bear 
his  own  burden,'  in  the  next  it  says,  'Bear  ye  one  another's  burdens.'  It  predicts 
an  infinite  misery  for  them  that  tempt,  betray,  misguide,  deprave  one  another, — 
for  them  that  form  companies,  clubs,  societies,  to  make  each  other  frivolous,  pro- 
fligate, dissolute.  It  treats  with  terrible  severity  any  one  that  presumes  to  reply, 
when  called  to  reckon  for  such  outrages,  '  Am  I  my  brother's  keeper  ?  ' — virtually 
rejoining,  '  Yes,  you  are ,  all  men  are  each  other's  keepers,  educators,  helpers  or 
hinderers,  saviours  or  seducers.'  It  requires  all  to  give,  not  only  food,  clothes, 
and  money,  but  the  ministry  of  encouraging  words,  patient  endurance,  honest 
living,  aspiring  thoughts.  So,  negatively,  it  forbids  theft  and  killing ;  and  if  we 
study  the  whole  religion  through  and  through,  we  shall  see  that  this  means  the 
robbery  of  any  particle  of  virlue,  honor,  temperance,  truth,  the  killing  of  the 
spiritual  and  immortal  part,  quite  as  much  as  the  theft  of  a  garment,  or  the  murder 
of  the  body  it  covers.  In  fact,  all  the  pages  of  our  Book  of  Faith  are  marked  with 
these  earnest  counsels  and  expostulations  about  caring  for  other  souls.  It  is  always 
adjuring  us  to  work  for,  to  suffer  for,  and  to  that  end  to  love,  other  people.  Such 
is  the  compass  of  its  charity.  Whether  it  commands  or  forbids,  its  intent  is  the 
same.  Prohibitions  and  injunctions  run  into  each  other,  and  are  only  the  two  sides 
of  one  bright  truth,  the  positive  and  the  negative  being  only  measurements  in 
opposite  directions  of  the  universal  law  of  affection  and  service.  The  lives  of  the 
apostles  were,  throughout,  consecrated,  abstemious,  self-sacrificing  labors  for  the 
souls  of  their  fellow-men.  .  .  .  The  silent  decree  within  will  reaffirm  the 
living  oracles  of  the  evangelists.  Together  they  will  pronounce  him  to  be  the  only 
truly  conscientious  man  who  is  ever  applying  the  discriminations  of  his  sense  of 
right  to  new  regions,  new  connections,  new  questions  of  conduct,  and  will  pronounce 
that  it  must  be  a  very  limited  conscience  indeed  which  only  inquires,  of  a  course  of 
action,  how  it  will  affect  the  individual  performing  it." — ('Christian  Believing  and 
Living,'  Sermon  xxii.) 


CHAPTER  X.    VERSES  31—33- 

3i  Whether  therefore  ye  eat,  or  drink,  or  whatsoever  ye  do,  do  all 
to  the  glory  of  God.  3a  Give  none  offence,  neither  to  the  Jews,  nor 
to  the  Gentiles,  nor  to  the  church  of  God  :  33  Even  as  I  please  all 
men  in  all  things,  not  seeking  mine  own  profit,  but  the/w/f/  of  many, 
that  they  may  be  saved. 

CHAPTER  XI.    VERSE  I. 
Be  ye  followers  of  me,  even  as  I  also  am  of  Christ. 


The  '  glory  of  God '  should  be  the  great  end  of  all  rational  action,  eating  and 
drinking  among  the  rest;  that  is  to  say,  all  that  is  done  by  the  creature  should 
have  a  tendency  to  show  forth,  and  to  carry  out,  the  beneficent  design  of  the 
43 


338  I    CORINTHIANS,    XL    2O — 22,    33,    34. 

Creator ;  for  the  glory  of  God  is  His  goodness — that '  goodness  '  which  comprehends 
all  that  is  just  and  true  and  gracious  in  the  essential  harmony  of  the  Divine  Attri- 
butes. Unless,  then,  the  use  of  intoxicating  liquors,  and  the  traffic  in  them,  can 
be  proved  to  conform  to  this  supreme  rule  of  all  right  action,  they  are  put  under 
the  ban  of  the  highest  law;  nor  is  it  enough  for  any  one  person  to  conclude  that 
his  use  of  strong  drink  is  compatible  with  the  Divine  glory.  The  tendencies  of 
actions,  as  developed  in  general  experience  t  are  '  fruits  '  by  which  we  are  to  judge 
them;  and  strangely  constituted  must  he  be  who  can  perceive  any  connection 
between  the  drinking  habits  of  this  country  and  the  glory  of  God,  save  a  connection 
of  opposition  and  defiance.  One  important  method  of  doing  what  is  possible  for  the 
glory  of  God  is  explained,  chap.  x.  32,  "Give  none  offence  (aproskopoi  ginesthe,  be 
causes  of  stumbling),  neither  to  the  Jews,  nor  to  the  Gentiles,  nor  to  the  church 
of  God  " — a  triumphant  repudiation  and  refutation  of  the  pretence  that  Paul  limits 
his  principle  (not  to  eat  or  drink  what  is  an  occasion  of  stumbling)  to  the  case 
of  Christian  brethren.*  [See  Note  on  Rom.  xiv.  21.]  In  ver.  34  the  apostle 
declares  that  in  carrying  out  this  principle  he  would  not  merely  resign  any  abstract 
liberty  he  might  claim,  but  would  sacrifice  even  his  own  profit,  seeking  not  his  own 
advantage  (to  emautou  sumpherori),  but  that  of  'the  many,'  so  that  they  might  be 
saved.  Then  follows  the  grand  practical  application  injudiciously  severed  from 
chap,  x.,  and  made  the  commencement  of  chap.  xi.  =  *  Be  ye  followers  (mimeetai, 
imitators)  of  me,  as  also  I  am  of  Christ.'  The  apostle  could  advise  the  Corin« 
thians  to  look  to  the  profit  of  all,  not  only  because  he  had  himself  done  it,  but 
because  it  had  been  done  by  one  greater  than  Paul,  even  by  their  Lord  and  his 
Lord,  who  had  exemplified  to  the  uttermost  the  spirit  of  self-denial  for  the  benefit 
of  man  and  the  glory  of  God. 


CHAPTER  XL    VERSES  20  —  22,  33,  34. 

2o  When  ye  come  together  therefore  into  one  place,  this  is  not  to 
eat  the  Lord's  supper.  21  For  in  eating  every  one  taketh  before 
other  his  own  supper  :  and  one  is  hungry,  and  another  is  drunken. 
22  What  ?  have  ye  not  houses  to  eat  and  to  drink  in  ?  or  despise  ye 
the  church  of  God,  and  shame  them  that  have  not  ?  What  shall  I 
say  to  you  ?  shall  I  praise  you  in  this  ?  I  praise  you  not  ..... 
33  Wherefore,  my  brethren,  when  ye  come  together  to  eat,  tarry  one 
for  another.  34  And  if  any  man  hunger,  let  him  eat  at  home;  that 
ye  come  not  together  unto  condemnation.  And  the  rest  will  I  set  in 
order  when  I  come. 


*  The  history  of  European  intercourse  with  uncivilized  tribes,  like  the  North  American  Indians 
and  New  Zealanders,  and  with  peculiarly  civilized  nations,  such  as  Hindoos  and  Chinese,  is 
replete  with  rank  and  noisome  offences  against  the  apostolic  rule  of  practice  —  a  rule  as  obligatory 
on  nations  as  on  individuals.  Every  British  Christian  must  blush  for  his  country  when  he  reads 
what  was  said  by  the  venerable  Bishop  Selwyn  at  a  public  meeting  in  England  (1867):—  "The 
people  of  the  New  Zealand  race  stood  out  for  many  years  against  the  temptations  to  intoxication. 
In  the  statistical  statement  published  in  the  town  of  Wellington,  many  years  after  the  settlement 
was  formed,  after  describing  a  number  of  convictions  for  various  offences,  including  the  oflence  of 
drunkenness,  there  was  a  foot-note  added  to  the  effect  that  intoxication  was  almost  unknown 
among  the  native  people.  I  cannot  say  it  is  so  now.  But  if  the  native  people  of  New  Zealand 
have  given  way  to  the  sin  of  intoxication,  from  whom  would  God  require  an  account  of  their  sin  ? 
It  was  not  a  sin  of  native  growth  ;  it  was  an  imported,  an  exotic  sin.  They  stood  against  it  for 
a  time,  but  as  their  faith  failed,  they  gave  way  to  the  temptation  forced  upon  them  by  their 
English  brethren" 


I    CORINTHIANS,    XI.    2O 22,    33,    34.  339 

V.  20.  INTO  ONE  PLACE]  Epi  to  auto,  'to  the  same  (place)  '=.  the  place  of 
public  assembly,  and,  as  the  reference  implies,  upon  the  first  day  of  the  week. 

THIS  is  NOT  TO  KAT  THK  LORD'S  SUPPKR]  Ouk  csti  Knriakon  deipnon  phagcin, 
*  it  is  not  to  eat  the  supper  pertaining-to-the-Lord.'  Kunakon  (from  knrios,  '  lord') 
is  here  used  to  define  the  character  of'our  deipnon,  as  distinct  from  an  ordinary 
meal,  and  as  consecrated  to  the  memory  of  our  Lord  and  Saviour  Jesus  Christ. 
The  word  occurs  in  only  one  other  place  in  the  New  Testament,  and  with  the  same 
application  (Rev.  i.  10,  'I  was  in  the  Spirit  on  the  Lord's  day' — en  tec  kuriaket 
heemera,  '  in  the  day  of  the  Lord,'  /.  e.  the  day  consecrated  to  the  memory  of  His 
resurrection,  as  the  Knriakon  deipnon  was  consecrated  to  the  memory  of  His  last 
supper).  Deipnon,  '  supper,'  among  the  Orientals,  was  the  principal  meal  of  the 
day,  answering  to  the  English  'dinner';  and,  like  it,  was  generally  taken  either  at 
noon  or  in  the  afternoon,  but  among  the  more  fashionable  classes  in  the  evening 
of  the  day.  St  Paul,  in  anticipation  of  the  complaint  he  is  about  to  make,  states 
that,  though  the  professed  object  of  the  Corinthians'  assembling  was  the  celebration 
of  the  Lord's  supper,  the  abuses  connected  with  that  sacred  feast  had  made  it 
something  wholly  different  in  a  spiritual  sense. 

V.  21.      FOR  IN  KATINV,  EVERY   ONE  TAKETII   BEFORE  OTHER   HIS  OWN   SUPPER] 

Jlekastos  gartoidion  deipnon  prolambaneien  to  phagcin,  'for  in  eating  (en  tophagein 
=  in  the  act  of  eating)  each  one  takes-before-another  (/.  e.  snatches  up)  his  own. 
supper-provision.'  Codex  A  reads  proslambanei,  'take  to  himself;  Codex  D  has 
phagcin,  'at  the  (time  of)  eating.'  Deipnon,  'supper,'  is  figuratively  used 
for  the  materials  composing  it.  As  described  by  Xenophon  (Memorabilia,  iii. 
14)  and  other  authors,  meetings  called  eranoi  (club-feasts)  were  common  among 
the  Greeks,  when  each  person  brought  his  own  food ;  and  as  these  meetings  were 
designed  to  express  and  promote  a  friendly  sentiment,  the  poorer  members  would 
often  have  their  scanty  supplies  increased  out  of  the  abundance  of  the  richer. 
Sometimes  these  eranoi  took  the  form  of  benefit  clubs,  and  the  meetings  would 
then  resemble  those  of  our  friendly  societies  on  club  nights, — save  that  tippling 
4  for  the  good  of  the  house '  was  unknown.  Later  on,  these  social  church  gather- 
ings were  known  as  agapai  (Latin,  agapa),  'love-feasts,'  and  were  too  frequently 
the  occasion  of  great  abuses.*  In  the  early  Corinthian  church  the  social  eranos 
had  become  mixed  up  with  the  Christian  eucharist,  and  in  such  a  way  as  to  call  for 
apostolic  reprehension  and  correction.  Instead  of  the  members  waiting  till  all  had 
arrived,  and  till  the  meal  was  devotionally  commenced,  those  who  arrived  first 
spread  their  provisions  and  began  to  eat  them  up,  and  in  an  eager,  selfish  manner, 
as  if  afraid  they  might  be  called  upon  to  part  with  any  for  the  accommodation  of 
the  less  sumptuously  provided.  Thus  good  order  and  decency  were  disregarded, 
while  the  solemnity  of  the  occasion  and  the  spirit  of  brotherly  affection  were  com- 
pletely outraged.  Nor  was  this  all.  To  disorder,  irreverence,  and  illiberality,  was 
joined,  on  the  part  of  some  at  least,  an  excessive  indulgence  in  theyiW  that  ought 
to  have  been  generally  shared  with  others. 

AND  ONE  is  m'Nr.RY,  AND  ANOTHER  is  DRUNKEN]  Kai  hos  men  ptina,  hot  <k 
methttfi,  'and  one,  indeed,  is  hungry,  but  another  is  over-filled '  =  gorged.  The 
•wealthier  members  having  consumed  their  provisions,  those  who  came  in  afterward, 
or  had  but  little  at  first,  remained  hungry,  while  the  others  were  surcharged.  This 
explanation  has  been  adopted  by  the  whole  body  of  expositors,  ancient  and  modem. 
Webster  and  Wilkinson,  however,  in  their  '  New  Testament  with  Notes,'  suggest 

•  St  Judc  (A.  D.  66),  referring  to  the  '  men  who  had  crept  in  unawares'  describe*  them  (ver.  t  j) 
as  'snots  in  your  feasts  of  charity'—  en  t*i*  afjfais  hum$>t  tpiladtt ;  and  St  Peter  (a  Ep.  u.  13) 
plainly  alludes  to  the  same  licentious  intruders. 


340  I    CORINTHIANS,   XL    2O — 22,    33,    34. 

that  pelna  is  here  used  in  the  sense  of  ravenous  over  food, — /.  e.  gluttonous, — the 
meaning  then  being,  '  one,  indeed,  is  voracious  (over  the  meat),  and  another  goes 
to  excess  (over  the  drink).'  As  supporting  this  notion,  they  quote  ver.  34,  ei  de  tis 
peina,  'and  if  any  man  hunger,  let  him  eat  at  home,'  where  the  hunger  is  evidently 
not  the  hunger  of  poverty,  but  eagerness  for  food.  This  conjecture  is  ingenious, 
and  the  argument  plausible;  and  it  is  no  valid  reply  that  the  whole  host  of 
theologians  must  have  been  in  error  if  these  critics  are  right.  That  the  whole 
body  of  critics  should  have  been  mistaken  on  such  a  point  of  translation  is,  no 
doubt,  very  improbable,  yet  not  impossible.  We  feel,  however,  compelled  to 
dissent  from  these  novel  interpreters,  for  several  reasons,  (i)  They  adduce  no 
passage,  from  any  other  author,  where  peina  bears  the  peculiar  sense  of  '  hungry 
indulgence  in  food,'  as  distinguished  from  methuei,  'indulgence  in  drink.'  Had 
such  a  distinction  been  intended  by  St  Paul,  he  could  hardly  have  failed  to  use 
some  other  and  less  ambiguous  word,  such  as  empipleemi,  answering  to  the  Hebrew 
sahva.  (2)  The  construction  of  the  sentence  clearly  implies  a  distinction  of  persons 
between  '  the  one '  who  was  peina,  and  '  the  other '  who  was  methitei, — yet,  on 
Messrs  Webster  and  Wilkinson's  hypothesis,  one  and  the  same  person  would,  in 
many  cases,  have  been  both;  for  those  who  ate  their  food  to  excess,  would  hardly 
be  the  parties  likely  to  use  the  drink  they  had  brought,  with  less  eagerness  and 
immoderation.  (3)  The  tis  peina,  'one  that  is  hungry,' — referred  to  in  ver.  34 — 
who  is  told  to  eat  at  home,  is  not  necessarily  the  same  man  as  he  who  is  said  to  be 
'hungry '  in  ver.  20.  The  tis  peina  of  ver.  34  might  fitly  refer  (and,  as  it  seems  to 
us,  does  refer)  to  the  one  who,  being  hungry  at  first,  had  snatched  up  his  food  and 
greedily  devoured  it;  whereas  the  hos  peina  of  ver.  20  was  plainly  one  who 
remained  'hungry'  after  the  meal  was  finished.  There  seems,  therefore,  no 
sufficient  reason  for  departing  from  the  ordinary  understanding  of  this  phrase, 
which  yields  an  excellent  and  harmonious  sense,  in  favor  of  an  interpretation 
neither  demanded  by  the  context,  nor  justified  by  the  usage  of  language. 

Assuming,  then,  that  the  correct  translation  of  hos  peina  is,  '  one  is  hungry,' 
what  is  the  exact  sense  of  methuei,  translated  '  drunken  '  ?  The  answer  is  invested 
with  special  interest,  because  the  passage  has  often  been  alleged  in  support  of  the 
use  of  intoxicating  wine  at  the  Lord's  Supper  in  the  present  day.  "  Such  wine," 
it  is  said,  "was  used  by  the  Corinthians  without  apostolic  correction,  and  may, 
therefore,  be  used  by  us."  But  (i)  if  the  Corinthians  deviated  from  the  original 
custom,  their  conduct  is  no  precedent  for  us,  and  the  generally  supposed  result  of 
that  departure  is  more  of  a  -warning  than  an  example.  (2)  Nor  can  it  be  concluded 
that  the  apostle  must  have  condemned  their  deviation  from  the  primitive  pattern, 
for  he  says  nothing  concerning  their  use  of  fermented  bread,  which  was  probably 
the  kind  used  at  their  ordinary  eranoi,  and  certainly  was  not  the  kind  used  at  the 
institution  of  the  Lord's  Supper.  (3)  Nor  is  it  to  be  hastily  inferred  that  the  same 
kind  of  bread  and  wine  was  used,  both  at  the  eranos,  or  common  meal,  and  at  the 
celebration  of  the  Supper ;  and  it  was  concerning  the  first,  and  not  the  second,  that 
the  phrase  hos  de  methuei,  'and  another  is  drunken,'  is  used  by  the  apostle. 
As  to  the  sense  borne  by  methuei  in  this  place,  we  remark, — 
I.  The  exposition  which  imputes  'drunkenness'  (in  our  sense)  to  the  Corinthian 
Christians  at  their  social  meal,  implies  that  many  of  the  members  were  guilty  of  the 
awful  sin  of  celebrating  the  Lord's  Supper  (which  followed  that  meal)  while  in  aiv 


I    CORINTHIANS,    XI.    20  -  22,    33,    34.  341 

inebriated  condition,  —  an  imputation  highly  improbable  in  itself,  and  tacitly  con- 
tradicted by  the  language  of  the  apostle,  who  does  not  proceed  to  condemn  (as 
we  should  suppose  he  would  have  condemned)  in  strong  language,  so  foul  an 
insult  to  the  eucharist,  while  he  simply  inquires  (ver.  21)  whether  they  had  not 
houses  to  eat  and  to  drink  in  ;  and  (ver.  34)  bids  them  satisfy  their  hunger  at  home, 
in  order  to  avoid  both  the  indecorum  that  had  been  exhibited,  and  the  condemna- 
tion to  which  it  had  exposed  them. 

2.  Methnei  being  used  as  antithetical  to  peina,  'hungry,'  requires  to  be  under- 
stood in  the  generic  sense  of  'satiated,'  and  not  in  the  restricted  and  emphatic 
sense  of  'intoxicated.'     That  St  Paul  should  have  thus  employed  it  is  in  harmony 
with  the  fact  that  he  was  familiar  with  the  Lxx.  translation  of  the  Old  Testament, 
where  such  a  use  of  the  word  repeatedly  occurs.*     Such  a  double  use  of  the  word 
has  its  exact  parallel  in  the  Scottish  dialect.     Walter  Scott  quotes  the  proverb,  '  It's 
hard  to  stand  between  ^.fou  man  and  a.  faffing'  —  where  'fou'  means  full,  though 
it  would  be  easy  to  cite  many  examples  of  '  fou  '  having  the  secondary  sense  of 
4  drunken.'     The  'over-filled'   man  forms  the  precise   contrast   to  the  'hungry* 
one,  while  a  schoolboy  can  perceive  that  no  proper  contrast  is  offered  by  the  state- 
ment that  one  was  'hungry'  and  another  'drunken.' 

3.  The  great  majority  of  expositors  join  in  ascribing  to  the  apostle's  words  a 
charge  of  selfish  repletion,  but  not  of  intoxication.     Clement  of  Alexandria  ren- 
ders methnei  as  'full'   (/W.  ii.).     Chrysostom  views  it  as  comprehending  both 
eating  and  drinking,  and  as  more  emphatically  contrasting  the  state  of  the  poorer 
with  that  of  the  richer  classes  at  the  feast.     Bengel  sententiously  puts  the  case, 
Alter  plus  justo  habet  sifii,  aller  minus,  '  one  has  for  himself  more  than  is  his  due, 
another  less.'     Dr  Hammond,  in  his  paraphrase,  explains  methuei,  'feeds  to  the 
full.'     Dr  Gill's  note  runs  thus—  "  He  that  came  late  had  nothing  to  eat,  and  so 
was  hungry;  while  he  that  was  first,  either  ate  and  drank  to  excess,  or  at  least  very 
plentifully,  so  that  he  was  very  cheerful,  and  more  disposed  to  carnal  mirth,  than 
in  a  serious  and  solemn  manner  to  partake  of  the  Lord's  Supper."     Dr  'Lightfoot 
is  of  opinion  "  that  by  him  that  was  drunken  is  meant  the  Jew  that  ate  the  Paschal 
Supper,  of  which  he  ate  and  drank  freely  ;  and  by  him  that  was  hungry,  the  Gen- 
tile who  was  so,   not  out  of  poverty  and  necessity,  but  because  he  refused  and 
avoided  eating  of  the  ante-supper,   as  savoring  of  Judaism,  and  so  here  was  a 
schism  and  a  division   among  them."     Dr  Macknight  renders  methnei,  'is  plen- 
tifully fed.'     Archbishop  Newcome,  in  his  'Revised  Translation'  (179°).  says:  — 
"And  the  poor  man  scarcely  satisfied  his  hunger^  while  the  rich  indulged  to  excess. 
The  word  methuei  does  not  necessarily  import  drunkenness."     Dr  A.  Clarke,  in  his 
Commentary,   states,  "Some  ate  to  excess,  others  had  scarcely  enough  to  suffice 
nature.     Mcthiifi,  was  filled  to  the  full  ;  this  is  the  sense  of  the  word  in  many  places 


e  subjoin  seven  testimonies  from  a  larpe  number  be'ore  MS: 
.  xli  i.  34,  And  Joseph's  brethren  '  were  merry  with  him  '  (rmflhustkresa 
And  thy  cup  runneth  ovrr'  —  is  full  to  the  brim  <methusk<m). 


•  We 

Gen.  xli  i.  34,  And  Joseph's  brethren  '  were  merry  with  him  '  (rmflhustkresan  mef  antffn). 
And  thy  cup  runneth  ovrr'  —  is  full  to  the  brim  <methusk<m). 

I'n    xxxvi.  8,   'They  shall  be  abundantly  satisfied  (mtthustktetoHtaf)  with  the  fatness  of  Thy 
kouse.1 

'  Saturate  (methuson\  her  furrows.' 

Ter.  xxxi.  14.  '  I  will  satiate  (methm't']  the  soul  of  my  priests  with  fatness.' 

Cant.  v.  i,  '  Drink  ard  be  satiated  '  (piete  kni  nttthustheete). 

Prov   v.  19,  '  Let  her  breasts  stitiffy  thee'  (mttknskf(dsan).     Version  of   Aquila,  A.D.  160. 

A  large  collection  of  such  texts,  illustrating  the  usage  of  Mttlftuv,  will  be  found  in  t! 
Dr  Lees,1  vol.  iL,  showing  its  application  to  food,  to  milk,  to  water,  to  blood,  and  to  oil,  as  well  as 
to  wine. 


342  I    CORINTHIANS,    XI.    2O— 22,    33,    34. 

of  Scripture."  Dr  Bloomfield,  in  his  Notes,  remarks,  "The  sense  is  literally,  'he 
is  well  soaked  with  diink,'  a  sense  of  methuei  also  occurring  in  John  ii.  10.  See 
Note  on  this  passage.*  That  drunkenness,  however,  is  not  here  meant  is  plain 
from  what  is  said  in  the  next  words,  '  Have  ye  not  all  houses  to  eat  and  to  drink 
(not  get  drunk)  in  ?  ' >]l  Dr  Halley,  in  his  work  on  the  Sacraments,  gives  this  excel- 
lent reversed  interpretation : — *  While  the  rich  feasted,  others,  and  especially  the 
poor,  were  hungry '  (i.  p.  46).  Meyer,  followed  by  Alford,  inclines  to  give  to 
methuei  the  darkest  shade  of  which  it  is  susceptible.  Dean  Stanley  more 
cautiously  says,  "The  use  of  this  word  in  John  ii.  10  shows  that  it  need  not  be 
always  taken  of  intoxication,  but  this  is  its  natural  meaning  in  most  passages," 
and  he  refers  to  passages  of  the  N.  T.,  in  some  of  which  the  unforced  meaning  is 
simply  that  of  excessive  indulgence  of  the  appetite. 

The  apostle's  complaint  against  a  portion,  and  apparently  not  a  small  portion, 
of  the  Corinthian  church,  maybe  thus  paraphrased  in  modern  language: — "When 
you  assemble  in  your  accustomed  place  of  meeting  on  the  Lord's  day,  you  do  so 
avowedly  to  partake  of  the  Lord's  Supper,  but  in  reality  you  do  not  celebrate  it  in 
a  manner  deserving  the  name.  For  those  who  arrive  first,  having , produced  their 
provisions,  begin  to  eat  as  at  a  common  meal ;  so  eagerly  and  selfishly  that,  while 
one  member  of  the  church  remains  hungry  and  unsatisfied,  and  has  his  poverty 
exposed,  another  is  filled  to  absolute  satiety.  Now  have  you  not  houses  in  which 
eating  and  drinking  can  be  carried  on  ?  Why  convert  the  house  of  worship,  dedicated 
to  'brotherly  love,'  into  a  place  of  selfish  and  sensual  feasting  ?  Can  it  be  that  you 
despise  the  church  of  God,  and  wish  to  put  to  shame  your  less  affluent  brethren, 
who  have  not  your  means  of  satisfying  their  physical  appetites  ?  What  shall  I  say 
to  you?  Shall  I  commend  you  for  such  conduct?  I  do  not  commend  you." 
[Having  described  the  institution  of  the  Lord's  Supper  in  order  to  impress  the 
Corinthians  with  the  solemnity  proper  to  its  observance,  he  returns  to  their  ill- 
behavior,  ver.  33,  34.]  "Let  it  therefore,  my  brethren,  be  your  practice  in 
future,  when  you  come  together  to  partake  of  the  Lord's  Supper,  to  wait  for  one 
another  before  you  enter  upon  the  sacred  service.  If  any  one  is  hungry,  let  him  eat 
to  satisfy  his  appetite  in  his  own  house,  either  before  or  after  this  Christian  com- 
munion, so  that  he  will  not  be  tempted  to  withhold  his  surplus  from  the  common 
stock,  and  be  involved  in  a  common  condemnation ;  and  as  to  the  rest  of  your 
irregularities  " — whether  including  the  use  of  the  common  elements  of  the  love-feast, 
instead  of  the  proper  and  carefully  prepared  bread  and  wine  of  the  passover, — 
'  those  I  will  set  in  order  on  my  personal  arrival  amongst  you.'  " 

We  learn  from  this  passage, — 

I.  That  the  Christians  had  unwisely  mixed  up  a  social  meal  (yet  eaten  unsocially 
by  not  a  few)  with  the  proper  celebration  of  the  Lord's  Supper;  but  whether  this 
eranos  had  actually  been  substituted  for  a  distinct  celebration  of  the  Supper,  or  had 

*  That  Note  is  as  follows : — "Methuein,  from  wethu  (probably  derived  from  the  Northern  med 
or  meth)  signifies  'to  moisten';  methusthai.  'to  be  moistened  with  liquor,"  and  in  a  figurative 
sense,  like  the  Latin  madere  vino,  'to  be  filled  with  wine.'  In  classical  use  it  generally,  but  not 
always,t  implies  intoxication :  in  the  Hellenistic,  however,  as  Josephus,  Philo,  and  the  Lxx.,  it, 
like  the  Hebrew  shakar  in  Gen.  xliii.  34,  seldom  denotes  more  than  to  drink  freely  and  to  hilarity^ 
which  is,  probably,  the  sense  here." 


t  Homer,  for  example,  in  the  Iliad,  xvii.  390,  says  of  the  hides  of  oxen,  methitousan  aloiphee, 
'were  soaked  in  grease.'  When  Anacreon,  in  his  forty-seventh  Ode,  says,  hopos  methuon  choerusd, 
he  does  not  mean  that  he  will  dance  when  '  intoxicated,' but  when  satiated  with  the  cups  of  wine 
he  has  ordered  to  be  brought.  Hippocrates  (De  Ratione  V 'ictus,  lib.  iii.)  expressly  uses  the  word 
not  for  excess— 'drink  freely  (metAusttt<Mat)—but  not  beyond  measure  (HYPEUBOLEKN).'  The 
earliest  form  of  this  word  mctk  is  to  be  found  in  metktier,  the  ancient  Coptic  tide  of  the  Mother 
Goddess,  so  named,  as  Plutarch  says  (in  his  '  Isis  et  Osiris'),  "because  methu  signifies  '  full,' and 
tr,  'cause,'  for  matter  is  full  of  the  (Divine)  order  (tou  kosmou). 


I    CORINTHIANS,    XI.    23 — 26.  343 

marred  its  devout  observance  by  introducing  into  it  a  spirit  of  irreverence  and  dis- 
content, cannot  now  be  decided. 

2.  That  this  association  of  common  eating  and  drinking  with  religious  worship 
was  disapproved  in  general  by  the  apostle,  on  account  both  of  the  abuses  incident 
to  it,  and  of  the  want  of  accordance  between  it  and  the  design  of  spiritual  com- 
munion—elements of  defect  not  at  all  to  be  lessened  by  the  introduction  of  intoxi- 
cating agents. 

3.  That  this  association  was  peremptorily  forbidden,  so  that  the  offices  of  the 
Lord's  day  and  Lord's  house  might  be  suitably  discharged,  including,  as  they  then 
did,  a  weekly  celebration  of  the  Lord's  Supper. 

The  Corinthians,  we  'nay  hope  and  conclude,  rendered  obedience  to  the  apostle's 
directions ;  but  ecclesiastical  history  makes  it  evident  that  the  abuses  censured  in 
this  epistle  long  continued  in  other  places.  It  became  customary,  however,  to 
celebrate  the  agafa  (love-feasts)  o/fer  the  Lord's  Supper,  and  in  course  of  time  they 
became  separated  from  the  Lord's  day  worship  altogether. 


CHAPTER  XL    VERSES  23 — 26. 

»3  For  I  have  received  of  the  Lord  that  which  also  I  delivered  unto 
you,  That  the  Lord  Jesus  the  same  night  in  which  he  was  betrayed 
took  bread :  24  And  when  he  had  given  thanks,  he  brake  if,  and  said, 
Take,  eat :  this  is  my  body,  which  is  broken  for  you :  this  do  in 
remembrance  of  me.  25  After  the  same  manner  also  he  took  the  cup, 
when  he  had  supped,  saying,  This  cup  is  the  new  testament  in  my 
blood :  this  do  ye,  as  oft  as  ye  drink  //,  in  remembrance  of  me. 
a6  For  as  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do  shew 
the  Lord's  death  till  he  come. 


V.  23.  I  DELIVERED  TO  YOU]  Paredoka  hnmin. 

IN  WHICH  HE  WAS  BETRAYED]  //«•  paredidoto.  This  striking  difference  of 
meaning  within  one  verse  in  a  double  use  of  the  same  word  patadiddmi,  is  a  lesson 
to  those  who  insist  that  a  word  like  yayin  or  oinos  could  bear  but  a  single  significa- 
tion— 'fermented  juice  of  the  grape' !  It  is  also  useful  as  showing  that  too  much 
stress  is  not  to  be  laid  on  an  identity  of  meaning  between  peina  in  ver.  21  and  pdna 
in  ver.  34.  Hence  the  invaluable  rule  of  taking  the  context  into  consideration  is 
sure  to  misguide  rather  than  to  instruct,  if  a  cast-iron  identity  of  sense  between 
similar  words  (or  of  the  same  words  in  different  relations)  is  obstinately  assumed. 

V.  24.  TAKE,  EAT]  Labete,  phagcte.     Absent  from  all  the  most  ancient  MSS. 

V.  25.  THIS  CUP]  Touto  to  potftrion,  '  this  the  cup '  «=  •  this  cup  which  I  now 
give  to  you.' 

THIS  DO  YE  AS  OFTEN*  AS  YE  DRINK  IT]  Touto poifite  hosakis  an pincete,  'this 
do  ye  as  often  as  ye  may  drink  it.'  Codex  A  stops  at  poieite,  '  do  ye.'  Dean  Stanley 
remarks,  "  'Not  only  at  the  original  feast,  but  at  all  your  feasts.'  These  words 
are  emphatically  introduced,  as  the  thought  conveyed  in  them  is  carried  on  to  the 
next  verse,  in  order  to  indicate  the  continuance  and  identity  of  the  original  meal 
with  its  subsequent  celebration.  '  Not  only  on  that  one  occasion,  but  on  all  public 
occasions.*  There  may  also  be  the  further  object  of  showing  that  in  the  oii 

•This  institution,  in  feet,  is  a  Divine  and  human  plcdgt  conjointly:  when  the  faithful  c: 
truly  observes  it,  he  receives  renewals  of  grace  from  its  Author,  to  whose  service  he  pledges  himself 
mfresh  :  while,  on  the  human  side,  he  ihnvs  forth  the  great  truth  of  sacrifice  to  the  world.     People 
who  loosely  talk  against  pledges  should  '  think  upon  thti*  thiitft.' — EDS, 


344  *    CORINTHIANS,    XV.    32. 

institution  the  intention  was  that  they  should  commemorate  the  Lord's  death,  not 
only  on  stated  occasions,  but  at  all  their  meals,  whenever  they  ate  bread  and  drank 
wine." — (Notes  on  Ep.  Cor.,  vol.  ii.  243.)  Yet  it  seems  somewhat  strained  and 
superfluous  to  apply  the  hosakis,  'as  often,'  to  any  other  occasions  than  the  social 
assemblies,  when  believers  came  together  to  call  upon  the  name  of  their  Lord,  and 
celebrate  His  sacrificial  love ;  and  it  is,  moreover,  not  consistent  with  the  Pauline 
distinction  of  eating  at  home  and  eating  in  the  church.*  If  we  accept  the  exegesis 
thrown  out  by  Dean  Stanley,  but  not  absolutely  approved  by  him,  it  would  involve 
a  distinct  recognition  of  the  Saviour's  self-sacrifice  whenever  and  wherever  bread 
and  wine  are  socially  partaken  of  by  believers.  It  does  not,  however,  appear  to 
us  that  more  can  be  fairly  deduced  from  the  recited  injunction  than  the  duty  of 
using  the  bread  and  the  cup  in  devout  and  grateful  remembrance  of  the  Lord  'as 
often'  as  they  are  introduced  into  the  assemblies  of  His  people. 


CHAPTER  XV.    VERSE  32. 

If  after  the  manner  of  men  I  have  fought  with  beasts  at  Ephesus, 
what  advantageth  it  me,  if  the  dead  rise  not?  let  us  eat  and  drink; 
for  to-morrow  we  die. 


This  sensual  sentiment  had  long  passed  into  a  proverb.  [See  Note  on  Isa.  xxii. 
13.]  The  classical  writers  offer  illustrations  too  numerous  to  quote.  Anacreon, 
in  his  Fourth  Ode  'To  Himself,'  has  "  Stretched  on  tender  myrtles  and  upon  lotus 
herbage,  I  wish  to  drink  to  my  friends.  And  let  Cupid,  having  bound  his  vest 
above  his  neck  with  papyrus,  serve  me  with  sweet  drink  (inethit).  For  like  a 
chariot's  wheel  life  runs,  being  rolled  along;  and  we,  our  bones  dissolved,  shall  lie 
reduced  to  a  little  dust,"  etc.  So  in  the  Fourteenth  Ode,  'On  being  devoid  of 
Envy,'  he  exclaims,  "  To-day  concerns  me  ;  but  who  knows  to-morrow  ?  Whilst, 
therefore,  it  is  fair  weather,  both  drink  and  throw  dice,  and  pour  out  libations  of 
Bacchus ;  lest,  if  disease  should  come  along,  it  should  say,  It  is  not  for  thee  to 
drink!"  The  same  sentiment  is  expressed  in  Odes  24,  25,  35,  39,  and  40. 
Herodotus  (book  ii.  chap.  78)  says  it  was  customary  among  the  Egyptians  of  his 
day  to  produce  at  all  their  feasts  a  wooden  effigy  of  a  dead  person  in  a  coffin,  which 
was  shown  to  all  the  guests,  each  of  whom  was  addressed  in  these  words, — '  Look- 
ing upon  this,  both  drink  and  enjoy  thyself;  for  thou  shall  be  such  as  this  is  when 
thou  art  dead  !  ' 

*  While  Dean  Stanley  suggests  the  common  use  of  the  symbols  of  salvation,  a  clerical  friend  of 
the  Temperance  cause  argues,  that  since  grape-juice  was  consecrated  as  the  symbol  of  atonement, 
it  has  become  unlawful  ior  common  use,  as  was  the  blood  of  animals  under  the  old  dispensation. 
But  it  is  obvious  (from  Gen.  ix.  4)  that  the  use  of  blood  was  forbidden  in  ancient  times  simply 
because  of  its  being  the  ultimate  seat  of  animal  life,  a  reason  not  applicable  to  grape-juice ;  also 
that  the  prohibition  extended  to  the  use  of  blood  in  the  flesh  as  much  as  to  extracted  blood,  whereas 
only  grape-juice  expressed,  and  not  grapes  themselves  with  their  contained  wine,  are  supposed  to 
be  now  forbidden.  Neither  does  analogy  require  that  because  blood,  as  a  symbol  of  atonement, 
was  forbidden  to  the  Jews,  therefore  grape-juice,  which  is  simply  an  emblem  of  Christ's  blood — 
itself  the  true  and  specific  symbol  of  His  atonement, — should  be  equally  interdicted.  Again,  the 
eucharistic  bread,  equally  with  the  wine,  is  a  representation  of  the  mysteries  of  redemption,  and 
should,  for  the  same  reason  as  the  fruit  of  the  vine,  be  excluded  as  ordinary  food.  That  the 
Saviour's  own  words  do  not  clearly  forbid  all  common  use  of  'the  fruit  of  the  vine,'  and  that  they 
were  not  so  understood  by  the  eleven,  or  by  St  Paul,  is  manifest  from  the  novelty  of  the  theory, 
and  from  the  absence  of  any  single  reference  to  it  in  the  apostolic  epistles.  It  is  evident,  on  the 
contrary,  from  the  Circular  Letter  of  the  Council  at  Jerusalem,  and  from  numerous  passages  in 
the  Pauline  Epistles,  that  such  a  construction  of  our  Lord's  words  never  occurred  to  those  to  whom  the 
Holy  Spirit  was  given,  expressly  that  He  should  lead  them  into  '  all  the  truth '  necessary  \o  the 
preaching  of  the  gospel  and  the  observance  of  its  laws. 


I    CORINTHIANS.    XV.    33,    34.  345 

CHAPTER  XV.    VERSE  33. 
Be  not  deceived  :  evil  communications  corrupt  good  manners. 


The  words  '  evil  communications  corrupt  good  manners '  are  found  in  one  of 
Menander's  dramas,  but  it  may  have  passed  into  a  proverb  in  the  Apostle's  days, 
and  have  been  cited  by  him  as  such.  The  statement  itself  is  confirmed  by  daily 
experience,  and  evinces  the  wisdom  of  reducing  our  necessary  contact  with  evil 
within  the  narrowest  possible  limits,  that  the  personal  and  social  corruption  they 
are  calculated  to  produce  may  be  restrained.  That  drinking  fashions  and  tippling 
resorts  are  vehicles  of  sv*ch  corruption,  in  its  most  contagious  and  injurious  forms, 
cannot  be  doubted  by  those  who  have  carefully  inquired  into  their  influence  on 
domestic  and  public  life.  Hence  the  demand  for  earnest  and  persistent  effort  to 
place  the  one  under  the  stigma  of  a  moral  public  opinion,  and  the  other  under  the 
ban  of  civil  law.  • 


CHAPTER  XV.    VERSE  34. 

Awake   to  righteousness,  and   sin   not ;   for  some   have  not   the 
knowledge  of  God  :  I  speak  this  to  your  shame. 


AWAKE  TO  RIGHTEOUSNESS]  Ekneepsate,  dikaivs,  'be  sober  again,  righteously.' 
The  present  imperative  is  employed  to  mark  that  the  change  should  be  immediate. 
Ek,  prefixed  to  neepsate,  indicates  a  return  to  sobriety,  neepsis,  from  an  opposite 
condition.  In  the  Lxx.  the  phrase  is  used  in  the  sense  of  awakening  out  of  a 
drunken  sleep, — in  reference  to  Noah,  Nabal,  and  the  drunkards  of  Israel.  [See 
Notes  on  Gen.  ix.  24;  I  Sam.  xxv.  37;  Joel  i.  5.]  Commentators  differ  on  the 
question  whether  the  word  here  has  a  literal  or  figurative  application, — whether  the 
apostle  calls  upon  the  Corinthians  to  become  literally  'sober,'  or  whether  he  com- 
pares their  spiritual  state  to  one  of  intoxicating  stupor,  and  invokes  them  to  shake 
themselves  free  of  it.  [As  to  neepho,  see  Note  on  I  Thess.  v.  7.]  The  exact  force 
of  the  adverb  dikaius  is  also  disputed.  Some  take  it  in  the  modal  sense  of  '  fully,' 
'perfectly,'  ' effectually '=  'become  sober  again,  thoroughly.'  Others  prefer  the 
moral  sense  of  'justly'  or  '  righteously '=  'become  sober  again,  as  it  is  rigAt.' 
Others  agree  with  the  A.  V.,  in  giving  to  ekneepsate  dikaius  a  causal  connection 
and  righteous  result  =  'become  sober  again,  and  so  enter  on  a  righteous  career.' 
Conybeare  and  Howson,  in  their  '  Life  and  Letters  of  St  Paul,'  paraphrase  the 
verse  thus  : — "  Change  your  drunken  revellings  into  the  sobriety  of  righteousness, 
and  live  no  more  in  sin."  However  it  may  be  read,  it  must  be  understood  as 
antagonistic  to  every  degree  of  sensualizing  influence. 

44 


THE  SECOND   EPISTLE  OF 

ST  PAUL  TO  THE    CORINTHIANS. 


CHAPTER  V.    VERSE  16. 

Wherefore  henceforth  know  we  no  man  after  the  flesh :  yea,  though 
we  have  known  Christ  after  the  flesh,  yet  now  henceforth  know  we 
him  no  more. 


By  knowing  Christ  'after  the  flesh'  (kata  sarkos)  the  apostle  alludes  to  the 
external  events  of  the  Saviour's  life  separated  from  their  spiritual  significance. 
With  such  a  knowledge  of  Christ  he  declares  he  would  not  be  satisfied,  since  it  was 
wholly  devoid  of  that  transfwrning  and  assimilating  power  which  belongs  to  a 
spiritual  discernment  of  Christ,  and  that  alone.  May  not  this  passage  be  justly 
applied  to  those  who  think  they  find  a  sanction  to  their  use  of  intoxicating  drinks 
in  the  example  of  the  Redeemer?  If,  as  they  suppose — and  suppose  without  any 
warrant  from  the  Gospel  "history, — the  Lord  made  and  used  inebriating  wine,  their 
plea  is  at  best  grounded  in  a  knowledge  of  Him  after  the  flesh, — such  a  knowledge, 
in  fact,  as  they  would  never  dream  of  putting  to  a  similar  use  by  conforming  to  His 
style  of  dress,  manner  of  traveling,  and  outward  life  in  general.  On  the  contrary, 
to  know  Him  « after  the  spirit '  is  to  understand,  appreciate,  and  imitate  Him  in 
the  spiritual  principles  by  which  He  was  actuated.  If  we  have  not  His  spirit,  *  we 
are  none  of  His,'  and  the  paramount  question  for  every  Christian  to  consider  and 
answer  for  himself  is,  whether  a  resemblance  to  that  spirit,  so  loving  and  self- 
denying,  is  not  exhibited  in  abstinence  from  alcoholic  beverages,  rather  than  in  their 
most  limited  but  self-indulgent  use  ?  Beyond  all  dispute,  if  abstinence  is  vastly 
more  conducive  to  the  good  of  society  than  drinking,  a  perception  of  this  truth 
will  lead  those  who  know  '  Christ  after  the  spirit '  to  abstain  with  all  readiness  and 
cheerfulness.  If  any  man  say  that  he  honestly  believes  drinking  to  be,  on  the  whole, 
more  useful  to  society  and  to  the  cause  of  religion  than  abstinence  would  be,  it  is 
not  for  us  to  judge  our  brother,  but  we  may  affectionately  urge  him  not  to  rest  in 
such  a  condition  without  a  full,  careful,  and  unbiased  examination  of  all  the  evidence 
within  his  reach. 


CHAPTER  VII.    VERSE  i. 

Having  therefore  these  promises,  dearly  beloved,  let  us  cleanse 
ourselves  from  all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness 
in  the  fear  of  God. 


<>RINTHIANS,    VII.     I.  347 

Great  was  the  anxiety  of  the  apostle  that  his  children  in  Christ  should  keep 
themselves  unspotted  from  the  world,  and  that  they  and  he  should  purify  themselves 
from  "every  defilement  {pantos  tnolusmou — in  I  Cor.  viii.  7  the  verb  is  rendered 
in  A.  V.  'defiled  ')  of  flesh  and  spirit,  perfecting  holiness  {cpitelonntcs  agiysunecn 
— completing  the  work  of  holiness  in  all  its  parts)  in  the  fear  of  God."  Such  a 
desire  after  exemption  from  all  stain  of  sin  would,  if  universal  and  deep-seated,  go 
far  to  secure  its  own  realization,  for  it  would  instinctively  lead  to  the  avoidance  of 
all  things  that  expose  the  Christian  to  the  dreaded  contamination.  It  is  remarkable 
that  the  defilement  is  spoken  of  as  pertaining  to  '  flesh  and  spirit ' ;  and  whether 
the  allusion  is  to  the  flesh  and  spirit  as  the  sources  of  the  defilement,  or  as  the 
recipients  of  it,  the  caution  conveyed  ought  to  make  believers  shun  intoxicating 
liquor,  because  that  is  adapted,  more  than  any  other  external  agency,  to  stimulate 
those  lusts  of  the  flesh  and  impurities  of  the  spirit  that  bring  the  soul  into  deadly 
peril.  Most  true  it  is,  that  so  long  as  the  Christian  is  in  the  world,  he  will  be 
exposed,  more  or  less,  to  its  evil ;  but  this  consideration,  instead  of  diminishing, 
ought  to  increase  his  aversion  to  alcoholic  beverages,  as  a  wholly  superfluous  and 
artificially  superinduced  element  of  danger,  and  (as  experience  proves)  of  destruc- 
tion, to  innumerable  souls. 


THE  EPISTLE  OF 

ST    PAUL    TO    THE    GALATIANS. 


CHAPTER  V.    VERSES  13,  14. 

13  For,  brethren,  ye  have  been  called  unto  liberty ;  only  use  not 
liberty  for  an  occasion  to  the  flesh,  but  by  love  serve  one  another. 
14  For  all  the  law  is  fulfilled  in  one  word,  even  in  this ;  Thou  shalt 
love  thy  neighbor  as  thyself. 

Instead  of  alia  dia  tees  agapees,  'but  by  love,'  Codex  D  has  alia  tee  agapeetou 
PneumatoSy  'but  in  (or  by)  the  beloved  Spirit.'  And  after  the  words  ho  gar  pas 
nomos,  'for  the  whole  law,'  the  same  Codex  reads  in  humun,  'in  you.' 


Christians  are  called  '  unto  liberty '  (ep'  eleutheria\ — liberty  from  the  condemna- 
tion and  power  of  sin,  and  liberty  from  the  yoke  of  ceremonial  observances ;  but 
this  liberty  is  conditioned  by  the  proviso  that  it  is  not  to  be  used  '  for  an  occasion 
to  the  flesh'  (eis  aphormcen  tec  sarki).  It  is  a  liberty  that  is  to  be  made  no 
excuse  for  indulging  and  pampering  fleshly  appetites ;  but  using  love  as  its  instru- 
mental and  efficient  power,  it  is  to  be  exercised  and  manifested  in  acts  of  service 
by  Christians  to  one  another.  For  the  whole  moral  law,  as  it  relates  to  our  human 
duties,  is  summed  up  in  the  precept  to  love  our  neighbor  as  ourself.  To  what  extent, 
even  among  professing  Christians,  the  use  of  alcoholic  liquors  is  made  an  'occasion 
of  the  flesh,'  we  need  not  conjecture;  but  it  may  be  affirmed  with  confidence,  that 
a  general  resolution  by  Christians  to  prefer  the  good  of  others  to  the  gratification 
of  a  merely  sensuous  taste,  would  result  in  an  avoidance  of  strong  drink  more 
extended,  a  discouragement  of  drinking  customs  more  effectual,  than  Christendom 
has  ever  yet  beheld.  Those  who  plead  that  they  '  are  at  liberty  to  drink,'  cannot 
vindicate  such  a  liberty  on  any  Christian  principle  till  they  have  shown  that  it  is 
not  claimed  for  mere  self-indulgence,  and  is  consistent  with  the  utmost  usefulness 
in  the  sphere  assigned  them  by  a  gracious  Providence. 


CHAPTER  V.    VERSES  19 — 21. 

19  Now  the  works  of  the  flesh  are  manifest,  which  are  these; 
Adultery,  fornication,  uncleanness,  lasciviousness,  ™  Idolatry,  witch- 
craft, hatred,  variance,  emulations,  wrath,  strife,  seditions,  heresies, 
si  Envyings,  murders,  drunkenness,  revellings,  and  such  like :  of  the 
which  I  tell  you  before,  as  I  have  also  told>w/  in  time  past,  that  they 
which  do  such  things  shall  not  inherit  the  kingdom  of  God. 


GALATIANS,    V.    1 9 — 21.  349 

V.  21.  DRUNKENNESS]  Methai,  'intemperances  '—copious  indulgences  in  drinks, 
some  of  which  would  have  the  power  of  inebriating,  though  intoxication  is  not  the 
essence,  but  only  the  extreme  of  the  vice  condemned  by  the  apostle.  The  essential 
of  the  vice  is,  that  men  drink  for  pleasure,  regardless  of  the  law  of  God  or  the 
claims  of  man. 

REVELLINGS]  Kvnioi,  '  revelries  ' — the  acts  of  disorder  and  profligacy  attendant 
on  the  metkai  previously  named.  Concerning  the  corruption  of  morals  engendered 
by  this  conduct,  and  the  degree  in  which  it  abounded,  both  Pliny  and  Philo,  con- 
temporaries of  St  Paul,  have  left  pictures  of  the  gross  sensuality  of  that  age. 
Pliny  writes  (book  xiv.  c.  28),  "  If  any  one  will  take  the  trouble  duly  to  consider 
the  matter,  he  will  find  that  upon  no  one  operation  is  the  industry  of  man  kept 
more  constantly  on  the  alert  than  upon  the  making  of  wine,  as  if  nature  had  not 
given  us  water  as  a  beverage, — the  one,  in  fact,  of  which  all  other  animals  make 
use.  We,  on  the  other  hand,  even  go  so  far  as  to  make  our  very  beasts  of  burden 
drink  wine ! — so  vast  are  our  efforts,  so  vast  our  labors,  and  so  boundless  the 
cost  which  we  thus  lavish  upon  a  liquid  which  deprives  man  of  his  reason,  and 
drives  him  to  frenzy  and  to  the  commission  of  a  thousand  crimes.  So  great,  how- 
ever, are  its  attractions,  that  a  great  part  of  mankind  are  of  opinion  that  there  is 
nothing  else  in  life  worth  living  for.  Nay,  what  is  even  more  than  this,  that  we 
may  be  enabled  to  swallow  all  the  more,  we  have  adopted  the  plan  of  diminishing 
its  strength  by  pressing  it  through  filters  of  cloth,  and  have  devised  numerous 
inventions  whereby  to  create  an  artificial  thirst.  To  promote  drinking  we  find 
that  even  poisonous  mixtures  have  been  invented,  and  some  even  are  known  to 
take  a  dose  of  hemlock  before  they  begin  to  drink,  that  they  may  have  the  fear  of 
death  before  them  to  make  them  take  their  wine.*  Others,  again,  take  powdered 
pumice  for  the  same  purpose ;  and  various  other  mixtures,  which  I  should  feel 
quite  ashamed  any  further  to  enlarge  upon.  We  see  the  more  prudent  among 
those  who  are  given  to  this  habit,  have  themselves  parboiled  in  hot  baths,  from 
whence  they  are  carried  away  half  dead.  Others,  again,  cannot'wait  till  they  have 
got  to  the  banqueting  couch — no,  not  so  much  as  till  they  have  got  their  shirt  on, 
— but,  all  naked  and  panting  as  they  are,  the  instant  they  leave  the  bath  they  seize 
hold  of  large  vessels  filled  with  wine,  to  show  off,  as  it  were,  their  mighty  powers, 
and  so  gulp  down  the  whole  of  the  contents,  only  to  vomit  them  up  again  the  very 
next  moment.  This  they  will  repeat,  too,  a  second  and  even  a  third  time.  And 
then,  too,  what  vessels  are  employed  for  holding  wine ! — carved  all  over  with  the 
representations  of  adulterous  intrigues,  as  if,  in  fact,  drunkenness  itself  was  not 
sufficiently  capable  of  teaching  us  lessons  of  lustfulness." 

Philo,  in  his  treatise  on  'Drunkenness,'  refers  to  "  the  contrivances  displayed  in 
the  preparation  of  different  kinds  of  wine  to  produce  some  the  effects  of  which 
shall  speedily  go  off,  and  which  shall  not  produce  headache ;  but,  on  the  contrary, 
shall  be  devoid  of  any  tendency  to  heat  the  blood,  and  shall  be  very  fragrant, 
admitting  either  a  copious  or  a  scanty  admixture  with  water,  according  as  the 
object  is  to  have  a  strong  and  powerful  draught  or  a  gentle  and  imperceptible 
one."  And  describing  those  who  are  'insatiably  fond  of  wine,'  he  states,  "After 
they  have  drunk  they  are  still  thirsty,  and  they  begin  drinking  at  first  out  of  small 
cups ;  then,  as  they  proceed,  they  tell  their  servants  to  bring  them  wine  in  larger 
goblets ;  and  when  they  are  pretty  full  and  getting  riotous,  being  no  longer  able  to 
restrain  themselves,  they  take  bowls  and  goblets  of  all  the  largest  sizes  that  they 
can  get,  and  drink  the  wine  unmixed  in  huge  draughts,  until  they  are  either  over- 

•  Wine  was  believed  to  be  the  only  antidote  to  the  poison  of  hemlock. 


350  GALATIANS,    VI.    7,    8. 

come  by  deep  sleep,  or  till  what  they  have  poured  into  themselves  is  vomited  out 
again  through  repletion."* 


It  may  not  be  easy  to  decide  whether  the  apostle  had  any  motive  in  bringing  up 
the  rear  of  all  the  sins  enumerated  with  '  drunkenness  '  and  '  revellings  ' ;  but  it  is 
incontrovertible  that  to  them  may  be  traced,  as  to  a  fountain,  many  of  the  other 
evils,  or  at  least  their  prevalence.  Very  solemn  is  the  declaration  that,  equally 
with  these  transgressions  and  crimes,  will  drunkenness  and  revelling  exclude  their 
subjects  from  the  kingdom  of  God.  How  can  it  be  otherwise  ? — for  what  more 
than  they  grieves  the  Holy  Spirit,  and  effectually  excludes  the  possible  existence 
of  that  state  of  mind  and  heart  which  can  alone  render  heaven  a  place  of  enjoy- 
ment to  the  human  soul  ? 


CHAPTER  V.    VERSES  22 — 24. 

22  But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffering,  gentle- 
ness, goodness,  faith,  23  Meekness,  temperance :  against  such  there  is 
no  law.  24  And  they  that  are  Christ's  have  crucified  the  flesh  with 
the  affections  and  lusts. 


V.  23.  TEMPERANCE]  Enkrateia,  'self-restraint.'  Conybeare  and  Howson 
render  by  'self-denial.'  This  fruit  of  the  Spirit — the  one  last  named — stands  in 
opposition  to  the  associated  vices  named  in  ver.  21.  [See  Note  on  Acts  xxiv.  25.] 
Against  such  virtues  and  graces  there  is  no  law,  for  they  are  the  evidences  of  that 
spiritual  decalogue  which  Christ  writes  upon  all  hearts  that  He  makes  His  own. 
Those  who  are  Christ's — who  belong  to  Him  by  a  regenerating  influence — '  have 
crucified  the  flesh  with  its  affections  and  lusts  ' ;  they  no  longer  do  what  is  pleasing 
to  the  flesh  because  it  is  so,  but  what  is  pleasing  to  Christ,  who  loved  them  and 
gave  Himself  for  them. 


CHAPTER  VI.    VERSES  7,  8. 

7 Be  not  deceived;  God  is  not  mocked:  for  whatsoever  a  man 
soweth,  that  shall  he  also  reap.  8  For  he  that  soweth  to  his  flesh 
shall  of  the  flesh  reap  corruption;  but  he  that  soweth  to  the  Spirit 
shall  of  the  Spirit  reap  life  everlasting. 


As  the  seed,  so  the  produce ;  as  the  sowing,  so  the  reaping.  The  correspondence 
is  invariably  preserved.  So  in  the  fable,  when  dragon's  teeth  were  sown,  armed 
men  sprang  up.  As  tnte  Science,  therefore,  consists  in  tracing  effects  to  their 
causes,  so  tnte  Wisdom  lies  in  avoiding  the  causes  of  evil,  and  seeking  to  substitute 
the  causes  of  happiness  and  goodness.  To  foster  the  causes  and  expect  different 
consequences  is  the  extreme  of  irrationality,  and  must  bring  with  it  perpetual  dis- 
appointment. Of  such  unreason,  however,  the  world  is  guilty  when  it  clings  to 
strong  drink  and  drinking  fashions,  and  all  the  while  hopes  and  expects  that 
intemperance  will  cease !  On  a  visitation  of  cholera  or  typhus  to  a  locality,  the 
development  of  the  seeds  of  the  pestilence  in  any  particular  individual  cannot  be 
predicted,  but  there  can  be  little  uncertainty  as  to  the  fact  that  it  will  be  developed 
amongst  some  persons  most  recipient  of  its  influence.  So  the  connection  of  drinking 

*  Hence  tbe  need  of  warning,  in  that  day,  against  being  'given  to  much  wine '—whether  inebriat 
ing,  or  not. 


GALATIANS,    VI.    9,    IO.  351 

with  drunkenness  cannot  be  asserted  of  any  particular  person  who  begins  to  drink, 
but  may  be  positively  affirmed  of  some  in  any  moderate  aggregation  of  such 
beginners.  The  legitimate  conclusion  is — the  rejection  of  strong  drink,  not  the 
fatalistic,  pseudo- philosophical  dogma  that  drunkenness  must  necessarily  exist.  If 
a  nation  will  create  and  cultivate  a  taste  for  alcoholic  liquors — will  foster  it  by 
fashion  and  feed  it  by  license, — the  curse  of  intemperance  must  surely  visit  it, 
whatever  is  then  done  to  avert  it.  The  nexus  cannot  be  broken,  but  the  artificial 
appetite  and  habit  may. 


CHAPTER  VI.     VERSE  9. 

And  let  us  not  be  weary  in  well  doing :  for  in  due  season  we  shall 
reap,  if  we  faint  not. 


Well-doing  is  sowing  good  seed;  such  seed  will  spring  up.  The  sower,  if  he 
do  not  faint,  will  reap  the  fruit;  therefore  let  him  not  be  weary  in  'well  doing.' 
'Whatsoever  ye  sow,  of  that,'  not  of  some  other  kind?  'ye  will  reap.'  Good  as 
certainly  results  from  good  as  evil  from  evil.  Convinced  that  we  have  what  is 
good,  let  us  then  plentifully  sow  it,  in  confidence  of  a  fruitful  harvest  in  reserve. 
This  promise  will,  as  a  rule,  be  fulfilled  in  a  measure  even  upon  earth ;  and  what 
this  world  does  not  yield,  '  the  world  to  come '  will  unfailingly  supplement  and 
supply.  The  well-doing  spoken  of  is  not  restricted  to  direct  Christian  teaching, 
and  the  Temperance  Reform  has  produced  some  of  the  most  striking  illustrations 
of  this  great  providential  law  which  modern  times  have  witnessed.  Let  all  who 
desire  the  weal  of  humanity  engage  in  this  sphere  of  well-doing,  and  the  land  will 
be  covered  with  the  precious  harvest  of  their  labors. 


CHAPTER  VI.    VERSE  10. 

As  we  have  therefore  opportunity,  let  us  do   good  unto  all  men, 
especially  unto  them  who  are  of  the  household  of  faith. 


OPPORTUNITY]  Kairon,  'season.'  This  is  the  condition  of  active  usefulness. 
'Let  us  do  good,'  ergazometha  to  agathon,  'let  us  work  trhat  is  good*  to  all, 
primarily  to  those  who  are  of  the  household  of  the  faith.  No  principle  of  benevo- 
lent action  can  be  wider  than  this — every  opportunity,  every  kind  of  good,  every 
class  of  person.  If,  therefore,  abstinence  affords  an  opportunity  of  service  to  our 
fellow-creatures,  it  is  a  means  of  '  working  good,'  not  to  be  despised  or  neglected 
without  a  clear  violation  of  this  law  of  Christian  conduct.  To  say,  '  I  don't  believe 
abstinence  would  supply  such  a  means  of  good,'  is  no  justification  of  indifference 
unless  we  have  first  given  it  a  fair  and  careful  trial. 


THE  EPISTLE  OF 

ST   PAUL   TO   THE    EPHESIANS. 


CHAPTER  V.    VERSE  18. 

And  be  not  drunk  with  wine,  wherein  is  excess ;  but  be  filled  with 
the  Spirti. 

AND  BE  NOT  DRUNK  WITH  WINE]  Kai  mee  methuskesthe  oino,  'and  be  not 
surcharged  with  wine.'  Drinking  immense  quantities  of  wine  was  common  among 
the  Greeks,  and  (strange  as  it  may  appear  to  modern  bibbers)  the  intoxicating 
liquors  used  were  largely  diluted,  with  the  express  intention  of  making  the  potations 
both  deep  and  prolonged.  Public  sentiment  in  Athens,  in  the  time  of  Plato,  did 
not  go  beyond  condemning  drunkenness — and  not  always  that,  for  at  the  festivals 
of  Dionysius  (Bacchus)  'the  giver  of  wine,'  an  abnegation  of  sobriety  was  almost 
universal ! 

IN  WHICH]  En  ho,  'in  which.'  The  subject  of  this  'which'  may  be  the 
previous  word  'wine,'  or  the  whole  of  the  preceding  clause;  that  is,  it  may  signify 
'in  which  wine,'  or  'in  which  state  of  vinous  intemperance.'  Bengel's  note  is 
emphatic, — En  ho,  in  quo  vino  scilicet  quatenus  immoderate  hauritur,  '  in  which 
wine,  evidently,  since  it  is  immoderately  swallowed.'  Doddridge  takes  the  same 
view,  and  regards  this  construction  as  a  beautiful  figure.  Having  before  him  the 
Lxx.  rendering  of  Prov.  xx.  I — akolaston  oinos,  'wine  is  an  incorrigible  thing,' — 
the  apostle  might  readily  affirm  that '  in '  wine,  estin  asotia,  '  there  is  unsavableness.' 
Nor  would  such  an  affirmation  be  purely  figurative,  seeing  that  the  alcoholic 
element  is  the  active  producer  of  that  appetite  and  that  sensuality  which  plunge 
multitudes  into  perdition. 

Is  EXCESS]  Estin  asotia,  'is  unsavableness  '  =  utter  depravity  and  dissoluteness. 
The  word  asotia  is  compounded  of  a  and  sotia,  and  literally  signifies  the  absence  of 
salvation — a  state  of  hopeless  moral  disintegration  and  ruin.  Clement  of  Alex- 
andria, in  his  '  Psedagogue,'  b.  ii.,  says: — "I  admire  those  who  desire  no  other 
beverage  than  water,  the  medicine  of  a  wise  temperance,  avoiding  wine  as  they 
would  fire.  It  is  desirable  young  men  and  maidens  should  forego  this  medicament 
altogether,  for  ...  hence  arise  irregular  desires  and  licentious  conduct ;  .  .  .  the 
whole  body  is  excited  before  its  time  by  the  action  of  wine  on  the  system.  The  body 
inflames  the  soul.  .  .  .  Well,  then,  has  the  apostle  said,  '  Be  not  surcharged  with 
wine,  in  which  is  asotia,  a  shameful  licentiousness.1  He  seems  to  signify  the  impos- 
sibility of  salvation  (sdteeria)  to  drunkards,  for  the  word  asvteia,  in  Greek,  means 
equally  'luxury,'  and  an  incapacity  for  salvation." — (A.  D.  200.)  Similarly  the  French 
word  rout,  'one  broken  on  the  wheel,'  is  also  applied  to  an  utter  profligate. 

The  rendering  '  excess  '  13  very  tame ;  and,  being  a  mere  repetition  of  the  idea 


EPHESIANS,    V.    1 8.  353 


contained  in  '  drunk,'  is  a.  platitude  unworthy  of  inspiration.  More  to  the  point  is 
Wiclif 's  version,  'And  nyle  ye  be  drunken  of  wyne,  in  whiche  is  leecherie.' 
The  Rheims  V.  has  'wherein  is  riotousnes.'  The  Vulgate  has  luxuria, 
'luxuriousness,' akin  to  the  word  which  it  supplies  in  Prov.  xx.  i,—Iuxuriosa 
res  vinum  est.  Beza  has  luxus,  'wantonness'  or  'extravagance.'  Calvin  says, 
In  quo  nomine  intelligo  lascivias  omne  genus  et  dissolutiones,  '  by  which  term  I 
understand  all  kind  of  impurities  and  dissipations.'  The  epithet  as  an  adverb 
occurs  in  the  parable  of  the  prodigal  son  (Luke  xv.  13),  where  the  words  ren- 
dered in  A.  V.  'in  riotous  living  '  are  zon  asotvs,  '  living  ruinously.' 

BUT  BE  FILLED  WITH  THE  SPIRIT]  Alia  pleerousthe  en  Pneumati,  '  but  be  ye 
filled  in  spirit,'  or  'with  the  Spirit.'  Either  "be  not  filled-full  of  wine  as  to  your 
body,  as  the  heathen  are,  but  be  ye  filled  in  your  spirit  with  all  holy  influences  " ; 
or,  "let  your  fulness  be  not  that  of  wine,  but  of  the  Spirit  which  you  have 
received  by  faith  in  Christ."  The  first  interpretation  is  favored  by  the  absence  of 
the  article  to  (the)  before  Pncumati  (Spirit),  but  the  other  is  generally  adopted,  and 
the  signification  is  not  different;  for  if,  as  all  commentators  agree,  the  mee  methus- 
kesthe  of  the  first  clause  is  in  apposition  with  the  pleerousthe  of  the  second,  the  oinos 
of  the  one  requires  an  expressed  or  implied  agent  to  correspond,  which  can  be  no 
other  than  the  Holy  Spirit,  given  to  those  that  believe.  Dr  Eadie,  in  his  Com- 
mentary, rejects  the  opinion  that  the  apostle  alludes,  as  in  I  Cor.  xi.,  to  any  abuse 
of  the  old  love-feasts,  or  of  the  Lord's  Supper ;  and  he  contrasts  the  vain  attempt 
of  men  of  the  world  to  keep  full  of  the  wine  whose  fumes  and  stimulation  are 
evanescent,  with  the  Christian's  full  possession  by  the  influences  of  the  Spirit, 
which  'are  not  only  powerful,  but  replete  with  satisfaction  to  the  heart  of  man.' 
Conybeare  and  Howson  give  the  following  as  the  sense  of  the  whole  passage : 
""When  you  meet,  let  your  enjoyment  consist  not  in  fulness  of  wine,  but  fulness  of 
the  Spirit ;  let  your  songs  be  not  the  drinking-songs  of  heathen  feasts,  but  psalms 
and  hymns ;  and  their  accompaniment  not  the  music  of  the  lyre,  but  the  melody 
of  the  heart ;  while  you  sing  them  to  the  praise,  not  of  Bacchus  or  Venus,  but  of 
the  Lord  Jesus  Christ." 

Ols.  1.  The  apostle's  Divine  philosophy  at  once  goes  to  causes.  He  presents  in 
this  verse  a  practical  antithesis  between  fulness  of  wine  and  fulness  of  the  Divine 
Spirit ;  not  an  antithesis  between  one  state  of  fulness  and  another — mere  effects,— 
but  an  antithesis  pointing  to  an  intrinsic  contrariety  of  nature  and  operation 
between  the  sources  of  such  fulness — viz.,  inebriating  wine  and  the  Holy  Spirit. 
This  contrast  will  be  better  understood  by  quoting  the  preceding  words,  '  Where- 
fore be  ye  not  unwise  '  (aphrones,  without  reason)  =  not  forgetting  how  antagonistic 
to  the  full  possession  and  exercise  of  your  mind  the  use  of  wine  comes  to  be,  taken 
in  quantities  that  some  may  not  call  excessive. 

2.  Whether  the  asofia,  'dissoluteness,'  be  referred  to  wine  as  its  geYminal  and 
active  principle,  or  to  '  drunkenness '  as  the  state  of  body  and  mind  which  brings 
the  profligacy  into  play,  the  fact  of  connection  is  affirmed,  and  is  to  be  solemnly 
taken  into  account  in  all  Christian  enterprises  and  efforts  of  reformation.  When 
intoxicating  liquor  exerts  its  specific  effects  it  places  the  subject  in  astuia,  which  is 
not  merely  a  state  in  which  he  cannot  be  saved,  but  is  synonymous  with  a  condition 
of  moral  corruption  quite  inimical  to  the  reception  of  saving  truth.  Alcohol 
deranges  the  functions  of  the  brain — the  medium  of  mental  action, — and  tends  to 
bring  about  organic  disease,  so  that  its  influence  on  mind  and  morals  is  entirely 
different  in  character  from  the  influence  of  such  evil  inclinations  and  habits  as  leave 
the  brain  in  healthy  rapport  with  the  intellectual  powers.  Hence  the  renunciation 
45 


354  EPHESIANS,    V.    1 8. 


of  inebriating  drinks  is  generally  a  pre-requisite  for  the  acceptance  of  the  Holy 
Spirit,  and  has  been  found  a  positive  and  direct  means  of  preparation  for  spiritual 
impressions  by  thousands  of  once  prodigal  drunkards. 

3.  The  objection,  that  since  the  apostle  says,  'Be  not  drunk  with  wine,'  he 
virtually  sanctions  a  use  of  wine  short  of  drunkenness,  is  one  of  those  superficial 
inferences  in  which  uneducated  or  prejudiced  minds  delight.  It  is  surely  possible 
in  our  day  for  a  Christian  missionary  to  condemn  and  forbid  intemperance  by 
opium,  without  approving  of  the  use  of  that  drug  in  any  degree.  If  the  words 
'in  which  is  dissoluteness'  are  joined  to  the  word  'wine,'  a  powerful  warning  is 
given  in  respect  to  wine  itself;  and  however  the  clauses  may  be  construed,  the 
passage  in  its  entirety  neither  recommends  intoxicating  drink  nor  implies  that  its 
use,  in  the  smallest  measure,  is  either  salutary  or  safe.  The  soul  '  filled  with  the 
Spirit '  is  not  supposed  to  crave  after  strong  drink,  but  is  more  likely  to  resemble 
the  wise  man  of  whom  Philo  (Paul's  contemporary)  observes,  that  'he  will  never 
voluntarily  make  use  of  unmixed  wine,  or  of  any  drug  of  folly '  (akraton  kai  pan 
aphrosunees  pharmakon  hekon  oupote).  Expositors,  not  themselves  abstainers, 
illustrate  this  text  by  a  reference  to  Luke  i.  14,  where  the  promise  that  John 
should  be  '  filled  with  the  Holy  Spirit,'  even  from  his  birth,  was  connected  with 
the  heavenly  prohibition,  'wine  and  strong  drink  he  shall  not  drink.'  Thus 
Olshausen,  in  his  comment  on  this  verse,  writes,  "Man  feels  the  want  of  a 
strengthening  through  spiritual  influences  from  without;  instead  of  seeking  for 
these  in  the  Holy  Spirit,  he  in  his  blindness  has  recourse  to  the  '  natural '  spirit, 
that  is,  to  wine  and  strong  drinks.  Therefore,  according  to  the  point  of  view  of 
the  Law,  the  Old  Testament  recommends  abstinence  from  wine  and  strong  drinks, 
in  order  to  preserve  the  soul  free  from  all  merely  natural  influences,  and  by  that 
means  to  make  it  more  susceptible  of  the  operations  of  the  Holy  Spirit." 


THE  EPISTLE   OF 

ST  PAUL  TO  THE   PHILIPPIANS. 


CHAPTER  IV.    VERSE  5. 

Let  your  moderation  be  known  unto  all  men.     The  Lord  is  at 
hand. 


MODERATION]  Epidkecs,  'seemliness,'  or  'gentleness.'  The  Vulgate  has 
modestia,  which  the  Rheims  version  converts  into  'modestie.'  Wiclif  gives  'be 
youre  pacience  known  to  alle  men  ' ;  Tyndale  and  Cranmer,  '  softness  ' ;  the  Geneva 
V.  'patient  mynde.'  Had  the  A.  V.  read  'moderation-of-mind,'  the  ignorant 
perversion  of  this  text  into  an  objection  to  the  Temperance  movement — as  if  the 
apostle  were  recommending  '  moderation-in-liquors  ' — would  have  been  avoided. 
The  reference  is  either  to  that  propriety  and  consistency  of  conduct  which 
Christians  should  ever  exhibit,  or  to  that  gentleness  and  equanimity  of  soul 
which  should  ever  be  manifested  to  all,  even  to  persecutors;  for  'the  Lord  is 
at  hand,' — at  hand  to  reward  His  people  and  judge  their  oppressors.  So  far  as 
this  text  can  have  any  bearing  on  the  use  of  strong  drinks,  it  would  be  impossible 
to  show  that  Christian  moderation  of  disposition — whether  decorum  or  serenity — 
is  ever  increased  by  the  use  of  the  smallest  quantity  of  the  wine  which  is  a  mocker ; 
while  there  is  lamentable  evidence  of  breaches  of  propriety  and  good  temper 
provoked  by  its  influence  on  professing  Christians  of  every  name.  Cowper,  who 
was  a  good  Greek  scholar,  very  well  rebukes  the  prevalent  perversion  of  this  text 
in  favor  of  sensuality : — 

'  The  selfsame  word  that  bids  our  lusts  obey, 
Is  misapplied  to  sanctify  their  sway.' 


CHAPTER  IV.    VERSE  8. 

Finally,  brethren,  whatsoever  things  are  true,  whatsoever  things 
are  honest,  whatsoever  things  arc  just,  whatsoever  things  are  pure, 
whatsoever  things  are  lovely,  whatsoever  things  are  of  good  report ; 
if  there  be  any  virtue,  and  if  there  be  any  praise,  think  on  these 
things. 

This  comprehensive  principle  is  an  answer  to  the  objection  that  abstinence  is 
not  commanded  in  the  Scriptures ;  since,  if  it  be  included  under  any  of  the  '  what- 
soevers  '  of  this  verse,  it  is  as  really  affirmed  and  stamped  with  apostolic  authority 
as  if  distinctly  pointed  out.  Nowhere  do  the  sacred  writers  profess  to  give  an 
exhaustive  enumeration  of  all  varieties  of  virtuous  conduct.  In  the  application  of 


356  PHILIPPIANS,  iv.  8. 

this  catholic  course  of  Christian  morals,  all  that  is  necessary  is  to  ascertain  whether 
any  particular  act  or  line  of  conduct  comes  under  the  rule  laid  down ;  if  it  does,  the 
scriptural  application  of  it  comes  out  as  clearly  and  conclusively  as,  in  logic,  the 
conclusion  of  a  properly  constructed  syllogism  issues  from  its  premises.  This 
apostolic  description  aptly  and  singularly  unites  the  two  elements  contained  respec- 
tiyely  in  the  definition  of  morality  given  by  Socrates  and  Plato.  The  former 
defines  virtue  as  that  which  is  done  with  '  perception ' — i.  e.  of  truth  and  suitability ; 
the  latter,  as  an  action  in  resistance  of  appetite,  manifesting  moral  strength,  or  the 
control  of  the  fleshly  by  the  spiritual  nature.*  "  The  Christian  has  had  to  deal  with 
a  thousand  things  against  which  no  Divine  [verbal]  intimation  could  have  been 
quoted,  but  the  evil  of  which  conscience  [enlightened  by  fact]  would  have  taught 
him.  Men  practically  ignore  their  conscience  in  this  matter." — (A.  Purey-Cust, 
M.  A.) 

*  The  ancients  laid  due  stress  upon  knowledge,  and  ascribed  nearly  all  evil  to  ignorance.  In  the 
Neo-platonic  book  ascribed  to  Hermes  (of  which  Arabic  and  Greek  copies  exist),  there  occurs  the 
following  curious  passage : — 

"  Whither  are  you  carried,  O  men,  drunken  with  drinking  up  the  unmixed  wine  (akratott)  of 
Ignorance  ?  which  seeing  you  cannot  bear,  why  do  you  not  (as  with  wine)  vomit  it  up  again  ? 

"  Stand,  drink  not  (neepsantes),  and  look  up  with  the  eyes  of  your  heart. 

"  For  the  malice  of  Ignorance  overrunneth  the  Earth,  and  corrupteth  the  Soul.  Seek  where  the 
clear  light  is,  that  is  pure  from  darkness,  where  not  one  is  drunken  (methitei),  but  all  are  abstinent, 
•ober"  (ntephousin).— The  Pcemander,  lib.  vii. 


THE  EPISTLE  OF 

ST  PAUL  TO  THE  COLOSSIANS. 


CHAPTER  II.    VERSE  16. 

Let  no  man  therefore  judge  you  in  meat,  or  in  drink,  or  in  respect 
of  an  holyday,  or  of  the  new  moon,  or  of  the  sabbath  days. 


OR  IN  DRINK]  Ee  en  posei,  'or  in  drink.'     Codex  B  has  kai  en  posei,  'and  in 
drink. ' 


The  apostle  is  not  alluding  to  a  distinction  of  drinks  as  intrinsically  wholesome 
or  unwholesome,  dangerous  or  safe,  but  to  certain  arbitrary  and  ceremonial  fancies 
founded  on  Jewish  ideas  of  'clean  '  and  'unclean.'  Some  expositors  suppose  the 
existence  at  Colosse  of  a  strong  pseudo-ascetic  party,  such  as  afterward  developed 
into  the  Gnostic  sect,  which  affirmed  that  hulee,  'matter,'  was  '  inherently  evil* ; 
and  if  this  conjecture  be  correct,  the  caution  of  St  Paul  is  intelligible,  and  in  perfect 
harmony  with  the  Temperance  doctrine  that  whatever  God  provides  for  the  food 
of  man  is  'very  good.'  The  text,  observe,  has  a  dual  reading, — for  if  I  am  not  to 
judge  my  neighbor  in  eating  or  drinking,  neither  must  my  neighbor  judge  me  in 
abstaining  from  meat  or  drink.  If  people  would  first  consider  what  this  text  does 
not  mean,  they  would  more  accurately  comprehend  what  is  its  true  scope  and 
purport.  For  instance,  it  cannot  be  supposed  that  it  forbids  that  exercise  of 
reason  concerning  the  quality  and  consequences  of  action  which  the  apostle  himself 
is  enforcing.  He  is  bringing  a  certain  wilful  self-regarding  conduct  before  the 
church  for  judgment.  He  cannot,  then,  mean  that  the  Christian  is  not  to  judge  in 
such  matters,  for  he  is  himself  judging,  and  has  elsewhere,  on  this  very  case,  come 
to  a  conclusion  which  he  puts  as  an  interrogatory — '  How  then  walk  you  charitably, 
if  you  do  these  things  ? '  Still  less  can  the  apostle  be  understood  to  affirm  that  we 
are  to  exercise  no  discrimination  as  to  the  qualities  of  food  or  drink,  for  that  would 
be  equal  to  saying  that  the  laws  of  physiology  are  abolished  to  the  Christian  !  Nor 
can  '  the  liberty '  so  often  pleaded  for  be  sustained  by  this  text  as  being  '  the  power 
to  act,  or  not  to  act,  according  to  one's  own  pleasure.'  True  'liberty' — Christian 
'liberty' — has  no  such  test  as  'pleasure'  or  wilfulness.  It  must  be  based  upon 
'the  ought,  and  be  guided  by  the  reasonable  and  the  imperative — the  imperative 
because  the  reasonable.  The  will  must  be  the  servant  of  the  reason,  not  the  slave 
of  the  passions.  In  a  Christian  sense,  we  are  only  '  free  to  act  rightly,'  or,  as  it  is 
poetically  and  proverbially  expressed, — 

'  He  is  the  freeman  whom  the  Truth  makes  free.' 


358  COLOSSIANS,    II.    20 — 22. 

Obey  conscience  first,  for  it  is  God's  proximate  organ  of  truth;  but,  beyond  and 
above  all,  seek  the  truth  which  gives  authority  to  conscience  and  direction  to  the 
will.  "  Looking  upon  my  neighbor's  conviction,  I  say,  If  you  esteem  such  a  course 
best  (not  pleasantest)  and  right  (not  comfortable  merely),  you  will  do  well  to  pursue 
it;  but  as  for  me,  THE  TRUTH  seems  the  highest  obligation,  and  therefore  I  follow 
it,  whether  it  be  pleasant  or  painful." 


CHAPTER  II.    VERSE  20 — 22. 


20  Wherefore  if  ye  be  dead  with  Christ  from  the  rudiments  of  the 
world,  why,  as  though  living  in  the  world,  are  ye  subject  to  ordinances, 
21  (Touch  not ;  taste  not ;  handle  not ;  22  Which  all  are  to  perish  with 
the  using;)  after  the  commandments  and  doctrines  of  men  ? 


This  passage  has  been  foolishly  quoted  as  condemnatory  of  the  Temperance 
reform,  as  thus: — "The  language  of  ver.  22  is  at  times  applied  to  strong  drink; 
but  St  Paul  quotes  it  to  condemn  it;  ergo  he  condemns  the  modern  application"  ! 
Can  anything  be  more  puerile  ?  By  parity  of  wwreason,  if  the  words  were  applied 
to  the  common  use  of  laudanum,  St  Paul  would  become,  logically,  ranged  on  the 
side  of  the  opium-eater ! 

It  is  said  that  Temperance  advocates,  like  the  persons  censured  by  St  Paul, 
insist  upon  self-mortification  and  compliance  with  absurd  ordinances  of  restraint ; 
but,— 

(1)  No  one  can  be  more  emphatic  himself  than  St  Paul  (l  Cor.  ix.)  in  exhort- 
ing Christians  to  self-mastery  and  subjugation  of  mere  animal  desire ;  and  no  one 
dealt  more  copiously  than  he  in  the  spirit  and  language  of  prohibition ;  does  he 
therefore  come  under  his  own  rebuke  ? 

(2)  It  is  altogether  contrary  to  truth  to  affirm  that  the  abstinence  principle  is 
based  on  the  theory  of  neglecting  or  emaciating  the  body ;  the  opposite  is  the  fact ; 
abstinence  is  expressly  founded  on  the  injurious  nature  of  alcohol. 

Correctly  construed,  the  passage  is  favorable  to  the  Temperance  reform,  for 
the  apostle  repudiates  ordinances  springing  from  the  theory  of  a  moral  or  immoral 
quality  in  things  themselves,  irrespective  of  their  actual  effects, — putting  super- 
stitious fancies  in  the  place  of  observed  results  ;  whereas  the  Temperance  principle 
ascribes  Tightness  and  wrongness  solely  to  responsible  agents,  and  proscribes 
intoxicating  drinks  as  unfit  for  use  on  the  ground  of  a  want  of  physical  appro- 
priateness, and  their  injurious  influences  upon  the  body,  and  only  through  it  upon 
the  mental  and  moral  nature.  Hence  the  apostle's  argument  is,  that  as  material 
things  are  perishable,  to  identify  religion  with  material  observances  is  to  degrade 
it,  with  all  its  immortal  treasures ; — an  excellent  reason,  so  far  as  it  goes,  against 
that  blind  attachment  to  intoxicating  liquors  which  is  the  only  religion  that  many 
persons  acknowledge,  while  over  many  men,  who  profess  better  things,  these 
drinks  exert  a  witchery  that  Christianity  fails  to  command.  Truly,  'extremes 
meet';  and  the  superstitious  rejection  of  good  or  neutral  things  is  well  matched 
by  the  senseless  and  sensual  esteem  in  which  bad  and  dangerous  things  are 
held. 


COLOSSIANS.  359 


CHAPTER  II.    VERSE  23. 
Which  things  have  indeed  a  show  of  wisdom. 


This  text  has  sometimes  been  oddly  quoted  against  the  practice  of  abstinence 
from  alcoholic  liquors,  to  which  it  has  no  relation  whatever.  An  enlightened 
Temperance  man  does  not  abstain  from  wine,  '  the  mocker,'  because  he  believes  it 
is  a  good  creature,  which  will  strenghten  the  body,  but  because  he  knows  it  is  a 
bad  article,  that  will  weaken  and  deprave  it.  It  is  a  physiological  truth,  that  to 
weaken  the  body  is  to  weaken  the  brain,  the  organ  of  the  mind,  and  thereby  to 
increase  the  power  of  many  morbid  and  depraved  feelings.  On  the  other  hand, 
to  keep  the  body  pure,  as  commanded  in  the  sequel  (chap.  iii.  4,  5),  is  the  rational 
method  of  aiding  the  suppression  of  'shameful  appetites  and  unnatural  desires.' 
Hence  the  propriety  of  not  looking,  with  desire,  upon  '  the  wine  which  is  red,' 
'lest  thine  eyes  look  upon  strange  women,  and  thine  heart  dictate  perverse 
things.' 

Christianity,  far  from  discarding  either  the  wisdom  of  the  past,  or  the  science  of 
the  present,  should  collect  and  concentrate  around  its  own  lofty  principles  of  action 
the  light  of  all  ages,  to  induce  at  once  a  broader  and  a  truer  mode  of  individual  and 
social  life.  Hence  alone  can  the  Christian  be  '  thoroughly  furnished  unto  all  good 
works.' 


THE   FIRST  EPISTLE  OF   ST  PAUL 

TO  THE  THESSALONIANS. 


CHAPTER  V.    VERSE  6 — 9. 

e  Therefore  let  us  not  sleep,  as  do  others  ;  but  let  us  watch  and  be 
sober.  7  For  they  that  sleep,  sleep  in  the  night ;  and  they  that  be 
drunken  are  drunken  in  the  night.  8  But  let  us,  who  are  of  the  day, 
be  sober,  putting  on  the  breastplate  of  faith  and  love ;  and  for  an 
helmet,  the  hope  of  salvation.  9  For  God  hath  not  appointed  us  to 
wrath,  but  to  obtain  salvation  by  our  Lord  Jesus  Christ. 


V.  6.  LET  us  WATCH]  Grcegoromen,  '  let  us  be  wakeful ' ;  in  apposition  to  the 
'  let  us  not  sleep '  of  the  preceding  clanse. 
AND  BE  SOBER]  Kai  neepkomen,  '  let  us  be  abstinent. ' 

V.  7.  AND  THEY  THAT  BE  DRUNKEN  ARE  DRUNKEN  IN  THE  NIGHT]  Kai 
oi  methuskomenoi  nuktos  methuousin,  'and  those  that  are  making  themselves 
drunk,  drink  deep  in  the  night.'  A  partial  reform  had  been  effected  since  the 
days  of  Isaiah,  when  men  rose  up  early  in  the  morning  to  follow  strong  drink. 

V.  8.  BUT  LET  US,  WHO  ARE  OF  THE  DAY,  BE  SOBER]  Heemeis  de  heemeras 
antes  neephomen,  'but  let  us  who  are  of  the  day  be  abstinent.' 


Day  and  night,  light  and  darkness,  have  been  immemorial  symbols  of  truth  and 
error,  holiness  and  sin.  In  speaking  of  the  coming  of  '  the  day  of  Christ ' — the 
day  of  revelation  and  destiny — the  apostle  reminds  the  Thessalonians  (ver.  4)  that 
they  were  not  '  in  darkness  ' — in  a  state  of  depravity, — so  that  that  day  should 
overtake  them  '  as  a  thief.'  [Some  MSS.  read  hos  kleptas,  'as  thieves,'  instead  of 
hos  kleptees,  'as  a  thief.']  As  children  of  the  day,  then,  it  was  fitting  that  they 
should  not  sleep,  as  others  did,  who  were  children  of  the  night — /.  e.  that  they 
should  not  be  in  a  state  of  insensibility  and  moral  unpreparedness  for  the  advent  of 
the  '  great  day  of  the  Lord ' ;  rather  that  they  should  be  ever  '  wakeful '  and  '  sober,' 
free  from  all  intoxicating  influences  and  delusions.  The  use  of  the  word  neephomen 
seems  to  have  suggested  to  St  Paul  another  descriptive  metaphor — that  of  drinkers 
carousing,  which  in  his  age  was  wholly  carried  on  in  the  night  season,  except  by 
the  outrageously  intemperate.  As  those  who  sleep  are  insensible  of  what  is  passing 
and  impending,  so  sinners  are  insensible  of  approaching  judgment — this  is  one 
comparison.  But  also,  as  lovers  of  strong  drink  fill  themselves  in  the  night,  so  do 
sinners  fill  and  intoxicate  themselves  with  delusive  pleasures — those  of  drink  among 


CRITICAL   REMARKS    OX    '  NKEPHO,'    ETC.  361 

the  rest, — in  contrast  to  whom  the  Christian,  'who  is  of  the  day,'  is  both  wake- 
ful and  abstinent,  even  as  those  who  in  the  day  time  go  about  their  business  and 
keep  themselves  free  from  inebriating  drinks  in  order  that  they  may  be  able  to 
discharge  their  duties  aright.  That  the  apostle  wishes  ncephomcn  to  be  taken 
literally  as  well  as  spiritually  may  be  inferred  from  the  well-known  connection  of 
sobriety  with  wakefulness,  both  of  the  senses  and  of  the  mind ;  as  if  he  had  said, 
'The  children  of  the  day  are  to  be  wakeful;  and  in  order  that  they  may  be 
wakeful,  let  them  also  be  sober.'  The  influence  of  even  small  portions  of  alcoholic 
liquor  in  producing  drowsiness  is  well  known,  and  not  a  few  persons  who  do  not 
always  abstain,  yet  abstain  during  the  day  in  order  that  they  may  be  the  better 
qualified  for  the  business  of  life.  The  military  metaphor  which  the  apostle  pro- 
ceeds to  introduce — '  putting  on  the  breastplate  of  righteousness  ' — supports  the 
view  that  he  uses  neephu  in  its  primary  sense,  for  the  Roman  soldier  on  duty  was 
bound  over  to  the  most  stringent  sobriety,  and  no  other  drink  but  posca,  an 
acidulous  liquor,  was  supplied  to  him.  Xenophon,  in  his  Cyropadia  (vii.  5), 
represents  Cyrus  the  Great  as  addressing  his  chiefs,  and  reminding  them  that  their 
soldiers  were  all  wakeful  and  sober  (egrecgoratas  apantas  kai  neephontas),  while 
many  of  the  Babylonians  were  asleep,  and  many  of  them  drunken  (methuousi). 
Plutarch  says  of  Epaminondas,  that  on  one  occasion  '  he  went  the  round  of  the 
defences  and  walls,  telling  the  men  not  to  sleep  nor  to  drink  (agrupnein  kai 
neephein),  so  that  the  others  might  have  license  to  sleep  and  to  sot  (methuein).' 
To  the  Christian  soldier,  physical  sobriety  is  as  needful  as  to  the  literal  warrior 
when  on  service,  nor  can  he  wisely  dispense  with  the  one  infallible  security  of  that 
state — abstinence  from  all  that  can  intoxicate. 


CRITICAL  REMARKS  ox  'NEEPHO,'  ETC. 

I.  Since  this  Greek  word  and  its  derivatives  henceforth  occur  repeatedly  in  the 
Apostolic  epistles,  we  will  here  cite  the  whole  of  the  eleven  passages,  with  the 
renderings  of  the  A.  V.,  and  then  proceed  to  consider  their  meaning. 
Cor.  xv.  34.  Ekneepsate  dikaivs,  'awake  to  righteousness.' 
Thess.  v.  6.   Grcegoromcn,  'let  us  watch,'  kai  neephomen)  'and  be  sober.' 
Thess.  v.  8.  Hcemcis  nccphomen,  'let  us  be  sober.'' 

Tim.  iii.  2.  (Of  a  bishop,)  let  him  be  neephaleon,  'vigilant,'  sophrona,  'sober.' 
Tim.  iii.  II.  (Of  deacons'  wives,)  let  them  be  neephaleous,  'sober.' 
2  Tim.  ii.  26.  Ananeepsosin,  'they  may  recover  themselves.' 
2  Tim.  iv.  5.   Su  de  neephe,  'but  watch  thou,'  in  fast,  'in  all  things.' 
Titus  ii.  2.  (Of  aged  men,)  ncephalious,  'sober.' 
I  Pet.  I.  13.  Neephontes,  '  be  sober.' 

i  I'et.  iv.   7.  Suphroneesate  oun,   '  be  ye  therefore  sober,'   kai  neefsate,    '  and 
watch,'  tis  tas  proseuchas,  'unto  prayers.' 

I  Pet.  v.  8.  Neepsate,  'be  sober,'  greegoreesate,  'be  vigilant.' 
In  the  Lxx.  version  of  the  Old  Testament  neither  the  verb  neepho  nor  the 
adjective  neephalios  occurs,  except  in  combination  in  the  following  places  : — 

Gen.   ix.   24.    And  Noah  exeneepset   'became  sober '  =  awoke,    apo  tou  oinou 
(aittou),  '  from  his  wine.' 

I  Sam.  xxv.  37.  Nabal  excneepsen,    '  became  sober '«=  awoke,  apo  tou  oinou, 
'from  the  wine.'     The  Hebrew  reads,  'in  the  going  out  of  the  wine  from  Nabal.' 
Joel  i.  5.  Ekneepsatf,  'become  sober'  =  awake. 

Hab.  ii.  I.  Ekncepson,  'awake!  '     Hab.  ii.  7.  Eknefpsousin,  'shall  awake.1 
Ekneepsin  occurs  in  Lament,  ii.  8  and  (in  some  MSS.)  in  iii.  48. 
46 


362  CRITICAL   REMARKS   ON    'NEEPHO/   ETC. 

In  Homer,  neither  neepho  nor  any  of  its  derivatives  or  combinations  occur,  to  our 
knowledge. 

2.  That  the  original  signification  of  neepho  implies  abstinence  from  intoxicating 
liquors,  may  be  safely  inferred  ( I )  from  its  etymon,  or  derivation,  and  from  the 
definitions  of  lexicographers ;  (2)  from  its  use  by  ancient  authors ;  (3)  from  its  use 
in  connection  with  ana  and  ek,  to  denote  the  entire  cessation  of  the  vinous  influence, 
and  the  restoration  of  the  body  to  its  normal  and  naturally  abstinent  condition ; 
(4)  from  its  figurative  employment  to  denote  perfect  and  natural  watchfulness  of 
mind,  only  possible  when  one  abstains  from  narcotics. 

(l)  No  derivation  of  neepho  is  given  in  the  great  works  of  Pollux,  Suidas, 
Scapula,  Stephanus,  or  in  several  of  the  principal  modern  lexicons.  But  Apollonius 
and  Hesychius  refer  it  to  neipho  =  nipho,  'to  snow,'  which  would  give  neepho 
the  sense  of  '  to  be  cold,'  i.e.  exempt  from  the  heating  or  exciting  influence  of  wine. 
Scheidius  refers  it  to  a  supposed  mibo,  '  to  cover '  =  numpho  /  whence  numphee, 
'a  veiled  maiden,'  or  a  protected  woman  ==a  bride.  Springing  from  such  a  root, 
neepho  would  imply  '  to  protect  one's  self  from  danger  by  avoiding  the  intoxicating 
cup.  Schleusner,  however,  who  is  followed  by  some  other  lexicographers,  derives 
it  from  nee,  'not,'  andpino  (=//<?  or  pod},  'to  drink' ;  a  derivation  far  preferable 
to  those  above  named.  F.  Valpy,  M.  A.,  Cantab.,  has  suggested  another  deriva- 
tion, which  comes  to  the  same  sense : — "  Possibly  from  nee  and  heepha  (perfect  of 
apto,  'to  set  on  fire  '  ),  'not  to  inflame.'  " — ('Fundamental  Words  of  the  Greek 
Language,'  1826.)  Passing  from  derivation  to  definition,  Pollux,  in  his  'Ono- 
masticon,'  vi.  26,  has,  "For  they  say  that  neephaliuein  is  to  sacrifice  neephalia, 
which  is  to  offer  wineless  sacrifices  (thusiais  aoinois) ;  those  of  a  different  kind 
being  described  as  oinospondoiis  (connected  with  libations  of  wine)."  Hesychius 
defines  neephalioi  as  neephontes,  mee  pepokotes,  '  those  who  abstain,  who  have  not 
been  drinking.'  He  defines  neephalismenon  as  hudati  ouk  oino  heegnismenon, 
'consecrated  with  water,  and  not  with  wine.' 

Suidas  describes  neephalio  thusiai  as  '  sacrifices  in  which  wine  is  not  presented, 
but  water  mixed  with  honey.'  In  Stephanus's  Thesaurus  the  neephalios  is  said  to 
be  ho  apechon  oinon,  '  he  who  abstains  from  wine ' ;  and  neephalia  xula  are  '  pieces 
of  wood  which  were  burnt  in  wineless  sacrifices.'  Schleusner  thus  defines  neepho: — 
Sobrius  sum,  abstineo  ab  omni  aut  immoderate  vini  et  omnis  potus  inebriantis  usu, 
'  I  am  sober,  I  abstain  from  all,  or  from  an  immoderate  use  of,  wine  and  every 
inebriating  drink.'  Excluding  the  words  aut  immoderate,  this  definition  would  form 
a  very  appropriate  Temperance  declaration.  Schrevelius  (Dr  Major's  ed.,  1844) 
gives  neepso,  'to  be  sober,  abstain,  be  vigilant.'  Bretschneider  defines  neepho, 
' sobrius  sum,  vino  abstineo'  (I  am  sober,  I  abstain  from  wine);  and  neephalios 
'  sobrius,  vino  abstinens '  (sober,  abstaining  from  wine).  In  the  Greek  Dictionary  of 
Byzantius,  published  at  Athens  in  1839,  neephalios  is  defined  ho  mee  pinon  oinon, 
enkratees,  '  one  who  does  not  drink  wine,  an  encratite.  Neephalia  is  defined  as 
'sacrificial  oblations  without  wine.'  And  in  the  Greek-French  Lexicon  of  the 
same  author,  neephaliotees  is  explained  by  abstinence  de  vin,  sobriete,  '  abstinence 
from  wine,  sobriety.'  Liddell  and  Scott's  Lexicon  defines  neepho,  '  to  be  sober, 
to  live  soberly,  especially  to  drink  no  wine' ;  Maltby's,  ' sobrius  sum,  to  abstain 
from  wine ' ;  Dunbar's,  '  to  abstain  from  wine  ' ;  Donnegan's,  'to  live  abstemiously, 
to  abstain  from  wine';  Robinson's  New  Testament  Lexicon,  'to  be  sober,  tem- 
perate, abstinent,  especially  in  respect  to  wine.'  Under  'abstemius,'  Younge's 
English  and  Greek  Lexicon  gives  '  neephon,  without  wine,  aoinos,  neephalios '  / 
and  under  'without  wine,'  both  aoinos  (wine-less)  and  neephalios  are  given  as 
equivalents. 


CRITICAL    REMARKS    OX    '  XKEI'IIU,'    ETC.  363 

(2)  The  reader  will  now  be  prepared  for  illustrative  citations  from  Greek  and 
Jewish  writers.  ./Eschylus,  in  his  'Eumenides,'  v.  108,  refers  to  choas  »'  aoinous, 
neephalia  meiligmata,  '  winekss  oblations,  abstemious  gratifications.'  Paley,  in  his 
Notes  on  >Eschylus,  remarks,  '  The  reason,  probably,  was  that  wine  infuriates,  and 
leads  to  the  commission  of  those  very  crimes  which  arouse  the  dread  goddesses.' 
Sophocles,  in  his  'QEdipus  at  Colonos '  (v.  101),  describes  CEdipus  as  stating  to 
the  Eumenides  that  he  had  come  to  them  necphun,  aoinois,  '  I  abstemious,  to  you 
wineless,'  where  the  force  of  neephon  cannot  be  mistaken.  And  because  their 
sacrifices  must  be  neephalioi,  the  chorus  informs  him  that  he  must  propitiate  those 
awful  powers  by  oblations  of  honey  and  water ;  adding  (v.  481),  met  de  prosphcrein 
metnu,  'be  sure  not  to  offer  to  them  inebriating  drink.'  Aristophanes  (Lysist. 
line  1228)  introduces  an  Athenian  lover  of  drink  as  saying,  'When  we  (Athenians) 
drink  not  (neephontes),  we  are  not  in  a  healthy  state,'  i.  e.  are  good  for  nothing;  a 
character  and  sentiment  which  have  their  parallels  in  many  modern  tap-rooms. 
Herodotus  (book  i.  s.  133)  states  concerning  the  Persians,  that  they  review,  when 
free  from  drink  (neephousi\  what  they  have  decided  when  in  liquor;  and,  similarly, 
that  what  they  have  decided  when  not  drinking  (nfephontes\  they  review  when  in 
their  cups. 

Plato,  in  his  'Philebus'  (61),  has  the  following  striking  passage: — "And  now 
to  us,  as  it  were  to  butlers,  stand  two  founts ;  the  one  of  pleasure,  and  a  person 
might  guess  it  to  be  of  honey ;  but  that  of  the  intellect,  hard  and  healthful,  he  might 
guess  to  be  sober  and  wineless  (neephontikeen  kai  aoinon)."  In  his  '  Laws  '  (b.  vi. 
733)  he  remarks,  "  It  is  easy  to  understand  that  a  city  ought  not  to  be  mixed  like 
a  cup  in  which  the  maddened  wine  (jnainomenos  oinos)  effervesces  when  poured 
forth;  but  like  one  that,  being  subject  to  the  abstemious  other  deity  (hupo  tou 
neephontos  heterou  tkeou),  produces  a  good  and  moderate  drink,  after  a  beautiful 
commingling."  He  here  represents  Bacchus  as  combined  with  another  deity, 
which  he  calls  neephon  thfos,  an  abstemious  god ;  and  Longinus  remarks  that  this 
'other  deity'  is  nothing  else  than  Water,  which  it  was  the  custom  to  mix  with 
wine.  In  his  '  Banquet,'  Plato  represents  Alcibiades  as  reproaching  the  guests, 
"  You  seem  to  me  to  be  not-drinking  (neephein  =  to  be  teetotalizing) :  this  must 
not  be  allowed ;  but  you  must  drink,  for  so  you  have  agreed,  and  I  will  elect 
myself  the  chairman  of  the  banquet  until  you  have  drunk  enough."  In  his 
Epistles  (vii.  330)  Plato  refers  to  the  lover  of  wisdom  as  making  use  of  that  food 
for  the  day  which  may  "  make  him  specially  quick  to  learn  and  of  good  memory, 
and  able  to  reason  in  himself  by  being  an  abstainer  (nfephonta)."  Burgess'  trans- 
lation renders  neephonta  here,  'abstaining  from  wine.' 

Plutarch  (Conviv.  Quest,  iv.  2)  states  that  the  Greeks  offer  sacrifices  which  are 
abstemious  (neephalia},  and  with  oblations  of  honey,  in  distinction  from  others 
where  the  honey  is  accompanied  with  wine.*  Elsewhere  (De  San.  Pnrcep.)  he 
remarks  that  "we  often  present  to  Bacchus  himself  abstemious  oblations 
(tieephalia),  being  very  properly  not  habituated  always  to  seek  unmixed  wine." 
In  his  '  Life  of  Romulus '  he  mentions  a  goddess  called  Rumalia,  the  protectress 
of  children,  to  whom  sober  sacrifices  (neephalia)  were  made,  and  on  whose  altars 
libations  of  milk  were  poured  out.  More  interesting,  however,  than  all  the  rest, 
and  more  apt  and  conclusive,  is  the  use  of  n??f>h~i  and  its  derivatives  by  two  of  St 
Paul's  Jewish  contemporaries — Josephus  and  Philo.  Josephus  employs  the  word 

•  "  Among  the  Greeks,"  says  Athen*us,  "  those  who  sacrifice  to  the  Sun  make  their  libations  of 
honey,  at  tkey  never  brine  -ivint  to  the  altars  of  the  gods,  saying  it  is  proper  that  the  god  who> 
keeps  the  whole  universe  in  order,  regulating  everything,  and  a  round  and  superin- 

tending the  whole,  should  in  no  manner  be  connected  with  drunkenness"  (lib.  xv.  c.  48). 


364  CRITICAL   REMARKS   ON    '  NEEPHO,'   ETC. 

three  times — once  figuratively  (Wars,  b.  ii.  c.  12,  s.  i),  and  twice  literally,  in 
reference  to  the  priests  (Antiq.  b.  iii.  c.  12,  s.  2): — "They  are  in  all  respects 
pure  and  abstinent  (neephalioi),  being  forbidden  to  drink  wine  while  they  wear 
the  priestly  robe" — i.  e.  when  officially  on  duty,  doing  God's  work.  So  (Wars, 
b.  v.  c.  5,  s.  i),  in  referring  to  the  temple,  when  restored  by  Herod,  he  states 
that  the  priests  who  were  permitted  to  go  up  into  the  inner  temple  (naos)  were 
without  bodily  blemish,  and  were  clothed  in  linen,  and  "especially  were  abstainers 
from  unmixed  wine  (apo  akratou  neephontes},  so  that  they  might  not  at  all  trans- 
gress in  their  ministerial  service." 

Philo  is  equally  explicit  in  his  treatise  on  'Drunkenness'  (sec.  32).  "The 
truly  wise  man,"  he  says,  "aims  to  offer  abstemious  sacrifices,  steadfastly  set- 
ting himself,  in  the  firmness  of  his  mind,  against  wine  and  every  cause  of  folly 
(neephalia  thuein,  oinou  kai  pantos  tou  leerein  aitou  bebaioteeti  dianoiari)."  In 
section  37  he  refers  to  the  regenerate  soul  as  denying  "that  it  has  made  use  of 
wine  and  strong  drink,  boasting  that  it  abstains  (neepheiri)  continually  and  during 
the  whole  of  its  life."  He  goes  on  further  to  speak  of  such  a  soul  as  "sur- 
charged with  unmixed  sobriety  (neepseos  akratou  emphoreetheuta),  and  both  being 
in  itself,  and  poured  out  as,  an  undivided  libation  to  God." 

(3)  The  texts  cited  from  the  Lxx.  establish  the  abstinent  meaning  of  neepho  in 
combination  with  ek. 

(4)  There  are  numerous  passages  in  the  classical  authors  where  neepho  and  its 
derivatives  are  used  in  contrast  with  a  state  of  drunkenness ;  some  of  these  are  cited 
in  a  note;*  but  they  are  chiefly  valuable  as  showing  that  when  an  antithesis  to 
heavy  drinking  was  desired,  it  was  found  in  the  word  already  in  use  to  designate 
the  absence  of  intoxicating  fluids.     A  further  use  of  neepho  occurs  in  ancient  authors 
as  indicating  the  cool,  self-possessed  state  of  a  person  who  has  not  been  drinking  ;t 
and  such  a  figurative  usage  is  obviously  dependent  for  all  its  propriety  and  force 
upon  the  primary  and  radical  signification  of  the  word  as  separation  from  wine. 

3.  The  foregoing  excursus  will  cast  light  upon  the  apostolic  use  of  neepho  and 
neephalios.  It  cannot  be  supposed  that  St  Paul  and  St  Peter  employed  these 
specific  terms  without  a  knowledge  of  their  primary  sense ;  and  it  devolves  upon 
the  wine-drinker  to  show,  if  he  is  able,  that  as  used  by  the  sacred  writers  these 
terms  mean  something  short  of  abstinence  from  intoxicating  liquors. 

Dean  Alford  takes  up  the  position,  as  a  last  resort,  that,  in  the  apostles'  days, 
the  proper  etymological  sense  of  the  words  neepho  and  neephalios  had  become 
obsolete !  But  it  is  demonstrated  above  that  this  statement  is  very  far  from  the 
truth.  The  exact  contrary  is  the  case.  Professor  Jowett,  and  literary  history  itself, 
have  been  cited  to  prove  that,  from  the  times  of  Daniel  and  Pythagoras  to  that  of 
the  Essenes  and  Therapeutse,  the  practice  and  opinion  expressed  by  the  word  had 
become  more  pervading  and  popular,  and  more  closely  associated  with  conceptions 

*  Theognis,  in  his  Maxims  (1.  478),  has  '  I  am  neither  quite  sober  (neepho}  nor  yet  very  drunk  '  (lieen 
tnethuo).  In  1.  482,  he  alludes  to  scandalous  words  which  to  the  sober  (neephosi)  are  disgraceful :  and 
in  1.  627  he  affirms  it  'disgraceful  for  the  tippler  (methuonta)  to  be  among  sober  men  (neephosin),  and 
for  the  sober  man  to  be  among  tipplers.'  Plutarch  quotes  the  proverb  that  what  is  in  the  heart  of  the 
sober  man  (neephontos)  is  on  the  tongue  of  the  tippler  (met A uontos). 

Plato,  in  his  'Laws'  (books  i.  ii.),  discusses  the  question  whether  drinking- parties  might  not  be 
regulated  to  advantage  if  put  under  the  control  of  wise  and  sober  men.  Carystius  is  cited  by 
Athenaeus  for  a  saying  of  Philip  of  Macedon, — '  Let  us  drink ;  it's  enough  for  Antipatrus  to  be  sober ' 
(neepheiri).  In  the  Anthology  an  epigram  is  preserved  to  the  effect  that  while  Okindunos,  among 
all  the  tipplers,  wished  to  be  sober  (neephein),  he  was  the  only  one  who  seemed  to  the  others  to  be 
drunk. 

t  Epicharmus's  epigram  is  famous,  naphe  kai  memnas*  apisfein,  '  be  cool,  and  don't  believe  too 
fast.'  Longinus  describes  a  writer  who  exercises  great  restraint  in  the  midst  of  much  ardor — <•« 
bakcheumasi  neephein.  Nero,  when  urging  himself  to  suicide,  exclaimed,  Ncephein  dti  er  tou 
toioutois,  '  it  behooves  thee  to  be  self-possessed  in  these  critical  circumstances.' 


I    TIIKSSAI.UXIANS,    V.    21.  365 

of  moral  purity  and  religious  duty.  The  extraordinary  and  philological  position  of  the 
Dean,  therefore  is,  that  as  the  fact  and  faith  expressed  by  the  words  became  more 
definite  and  distinct  to  the  mind,  the  phrases  grew  more  lax  and  vague  in  their 
signification !  In  other  words,  it  is  gravely  contended,  that  when  known  Greek 
abstainers  used  the  very  words  which  '  no  doubt  primarily  referred '  to  absti- 
nence, those  words  failed  to  express  the  fact !  '  The  force  of  prejudice  can  no 
farther  go.' 

Long  after  the  apostles'  days,  excellent  Greek  writers  used  the  word  in  the 
primary  and  proper  sense  of  abstinence.  For  example,  Porphyry  (De  Abst.  i.  27) 
has  to  de  neephaleon  men  kai  aoinon  to  poton,  'but  to  be  sober,  and  drink  no  wine.' 
The  Latin  paraphrast  translates,  '  But  sobriety  will  be  needful  to  one  who  has  to 
keep  much  awake,  porns  sine  vino,  a  drink  without  wine. '  Even  Dean  Alford  does 
not  deny  the  facts,  for  he  concedes  that  'the  words  neephon,  neefhaleos,  etc*., 
primarily  refer,  no  doubt,  to  abstinence  from  wine.'* 

Were  it  even  granted  that  they  bear  in  the  New  Testament  the  sense  of  strict 
sobriety  and  perfect  self-possession,  the  apostolic  meaning  would  be,  '  Be  as  sober 
and  self-possessed  as  those  who  do  not  touch  wine ' — a  distinguished  compliment 
to  total  abstinence.  It  will  then  remain  for  those  who  profess  to  be  doers  of  the 
word  in  its  spirit  as  well  as  letter,  to  explain  how  they  can  be  said  to  take  heed  to 
such  counsel,  if  they  regularly  consume  alcoholic  liquors  of  a  potency  entirely 
unknown  in  apostolic  times.  The  practice  of  the  modern  abstainer  does  not  exceed 
the  legitimate  import  of  these  ancient  words.  He  is  a  neephalist,  whoever  else  is 
not,  and  is,  in  consequence,  fully  prepared  to  realize  all  the  moral  advantages  with 
which  the  habit  of  abstinence  has  been  associated,  in  all  ages  and  climes.  As  a 
Christian,  he  has  good  reason  to  expect  that  his  neephalism  will  increase  hi|  ability 
to  appropriate  all  the  blessings  of  the  Christian  dispensation,  while  he  works  out 
his  salvation  with  fear  and  trembling,  but  without  any  vinous  hindrance  to  the, 
effectual  co-operation  of  the  Holy  Spirit  of  God. 


CHAPTER  V.    VERSE  21. 
Prove  all  things ;  hold  fast  that  which  is  good. 


PROVE  ALL  THINGS]  Panta  dokimazete,  'make  proof  of  all  things.' 


Here  is  a  warning  against  prejudiced  and  hasty  rejection  of  what  is  novel  or 
opposed  to  previous  sentiment  and  practice.  All  things  should  be  proved — can- 
didly, fairly,  freely ;  and  the  method  of  proof  must  be  adapted  to  the  thing  under 
examination.  If  experimental  proof  be  possible,  to  rest  content  with  theoretical 
reasoning  is  exceedingly  unwise :  hence  the  importance  of  giving  total  abstinence 
a  trial  rather  than  arguing  about  it,  and  nothing  more,  as  so  many  do.  The  prin- 
ciple reduced  to  practice  becomes  its  own  most  powerful  advocate,  whenever  its 
practice  is  adopted  in  good  faith  and  for  a  sufficiently  long  term.  The  trial  should 
also  be  judicious, — not  associated,  for  example,  with  other  changes  of  diet  which 
may  prove  injurious,  and  bring  discredit  on  the  disuse  of  intoxicating  drinks. 
Had  abstinence  been  impartially  tried,  and  held  fast  when  found  to  be  good,  it 
would  long  ere  this  have  superseded  those  drinking  habits  and  usages  by  which 

•  The  Dean,  in  the  same  controversial  letter,  says,  '  Dr  Lees  is  bound  to  prove  that  abstinence 
means  total  abstinence '  1  Now  the  abstainer  is  no  more  bound  to  prove  that  tuefW  means  a  little 
drinking  than  that  ntestis,  '  fasting,'  means  'a  little  eating  '(Matt  xv.  32). 


366  I    THESSALONIANS,    V.    22. 

the  most  enlightened  nations  of  the  world  are  at  once  corrupted,  scourged,  and 
enslaved. 


CHAPTER  V.    VERSE  22. 
Abstain  from  all  appearance  of  evil. 


The  Greek  reads,  apo  pantos  eidous  poneerou  apechesthe,  '  from  every  aspect  of 
evil  hold  yourselves  aloof.' 

This  precept  is  commonly  quoted  as  if  by  '  appearance '  (eidos)  were  meant  the 
semblance  of  evil  as  well  as  the  reality, — the  sense  being  '  abstain  from  everything 
that  not  only  is  evil,  but  that  looks  like  evil.'  Dean  Alford  has  strongly  con- 
demned this  construction ;  but  Webster  and  Wilkinson,  in  their  Greek  edition  of 
the  Testament,  remark,  "Eidos  in  New  Test,  has  ite  primary  signification,  'that 
which  is  an  object  of  sight,'  'visible,'  'appearance,' — 'keep  aloof  from  everything 
that  has  an  evil  appearance,'  that  looks  like  evil,  'from  all  suspicious  things' 
(Tyndale).  The  primary  object  of  the  injunction  probably  is  to  restrain  any 
unseemly  or  suspicious  exhibitions  at  the  public  services  of  the  church,  in 
doctrine  and  precept,  and  in  the  mode  of  delivering  both ;  and  hence,  of  course, 
in  their  practice  generally,  they  are  to  avoid  everything  that  might  bring  a  reproach 
upon  the  name  of  Christ." 

It  may  be  allowed  that  the  apostle  is  not  referring  to  apparent  evil  as  opposed  to 
actual  evil,  yet  he  evidently  means  more  than  evil  generically  considered,  else  he 
might  have  omitted  eidos  altogether.  He  conceives  of  evil  as  having  many  forms 
or  aspects, — some  gross  and  repellant,  others  subtle  and  seductive ;  and  he  enjoins 
upon  Christians  that  they  should  hold  off  from  evil,  "whatever  guise  it  may  assume. 
Satan  may  clothe  himself  as  an  angel  of  light,  but  he  is  none  the  less  to  be  shunned 
as  the  prince  of  darkness.  Owing  to  the  tendency  of  men  to  mistake  evil  for  good, 
the  exhortation  is  never  out  of  season  "  to  prove  all  things,  hold  fast  the  good,  and 
to  hold  aloof  from  every  form  of  evil,  however  little  of  evil  that  form  may  directly 
express."  Possibly  some  things  that  look  like  evil  are  not  so,  and  therefore  should 
not  be  avoided ;  yet  it  is  safest  to  exercise  extreme  caution  in  avoiding  what  seems 
evil,  rather  than  rashly  to  assume  that  evil  is  really  absent  where  it  is  apparently 
present.  In  morals  this  adage  is  pertinent, — 'Where  there's  smoke  there's  fire.' 
Of  persons  we  should  judge  charitably  and  hope  the  best,  but  of  habits  we  cannot 
be  too  suspicious  and  circumspect.  It  is  an  unquestionable  Christian  duty  to  avoid 
not  only  every  form  of  evil,  but  even  whatever  is  a  cause  of  evil  to  ourselves  or 
others,  wherever  its  avoidance  is  consistent  with  the  claims  and  purposes  of  life. 
Scientific  experiment  proves  that  alcoholic  liquor  is  evil  as  a  beverage,  and  universal 
experience  shows  that,  as  a  cause  of  evil — physical,  moral,  and  religious,  domestic, 
social,  and  national, — it  is  altogether  unequalled  by  any  other  instrument  of  mischief 
ever  known  to  man.  It  is  an  article  all  the  more  to  be  dreaded,  because,  while 
generally  impressing  mankind  with  confidence  in  its  virtue,  in  its  potency  as  a 
formative  element  of  evil  it  can  be  compared  to  nothing  short  of  the  mysterious 
and  terrible  agency  ascribed  to  '  the  powers  of  the  air  '  and  '  spiritual  wickednesses 
in  high  places.'  Is  it  possible,  then,  to  keep  aloof  from  it  too  remotely  and  too 
persistently  ? 


THE  FIRST  EPISTLE  OF 

ST    PAUL    TO    TIMOTHY, 


CHAPTER  III.    VERSES  2,  3. 

•  A  bishop  then  must  be  blameless,  the  husband  of  one  wife, 
vigilant,  sober,  of  good  behavior,  given  to  hospitality,  apt  to  teach ; 
3  Not  given  to  wine,  no  striker,  not  greedy  of  filthy  lucre ;  but  patient, 
not  a  brawler,  not  covetous. 


V.  2.  VIGILANT]  Ncephaleon,  'abstinent';  Wiclif  and  Tyndale  have  'sober'; 
the  Vulgate  has  sobrium.  There  can  be  no  reason  to  give  to  ncephaleon  here  a 
figurative  sense ;  and  if  such  a  sense  were  supposed,  it  would  be  more  suitably 
expressed  by  '  self-collected '  than  by  '  vigilant. '  Codices  Aleph,  A,  and  D  read 
nefphalion  (i  instead  of  e\  a  mere  orthographic  difference. 

SOBER]  Stphrona,  '  of  sound  mind '  =  sober-minded.  The  order  of  terms  is 
instructive.  The  Christian  overseer  is  to  be  necphaleon,  'abstinent ' — strictly  sober 
in  body,  in  order  that  he  may  be  sober  in  mind.  Wiclif  has  'prudent ' ;  Tyndale 
'discrete  ' ;  the  Vulgate  \a&  prudentcm. 

V.  3.  NOT  GIVEN  TO  WINE]  Mtc  paroinon,  'not  near  wine'  =a  banqueter. 
The  composition  of  this  word  is  para,  'near,'  and  oinos,  'wine ' ;  and  the  ancient 
paroinos  was  a  man  accustomed  to  attend  drinking-parties,  and,  as  a  consequence, 
to  become  intimately  associated  with  strong  drink.  As  the  Christian  bishop  (  = 
overseer)  had  been  previously  enjoined  to  be  nefphalion,  it  is  probable  that  the 
apostle  intended  by  this  word  paroinos  not  so  much  the  absence  of  personal  inso- 
briety, as  absence  from  convivial  entertainments  where  drinking  was  systematically 
practiced,  frequently  terminating  in  quarrels  and  blows.  The  Christian  minister 
must  not  only  be  himself  sober,  but  he  must  withhold  his  presence  and  sanction 
from  places  and  associations  dangerous  to  the  sobriety  of  himself  and  others. 

Section  54  of  the  'Law  Book  of  the  Ante-Nicene  Church'  has  the  following 
canon : — "  If  any  one  of  the  clergy  be  taken  (even)  eating  in  a  tavern,  let  him  be 
suspended,  unless  he  is  forced to  bait  at  an  inn  upon  the  road." 

[See  Note  on  parallel  passage,  Titus  i.  7,  8.] 


CHAPTER  III.    VERSE  8. 

Likewise  must  the  deacons  be  grave,  not  double-tongued,  not  given 
to  much  wine,  not  greedy  of  filthy  lucre. 


368  I    TIMOTHY,  III.    8. 


NOT  GIVEN  TO  MUCH  WINE]  Mee  oino  polio  prosechontas,  'not  addicted  to  much 
wine.'  The  previous  Note  on  ver.  3  will  show  that  the  apparent  distinction  in  the 
counsel  to  bishops  'not  given  to  wine,'  and  to  deacons  'not  given  to  much  wine/ 
has  no  foundation  in  the  terms  of  the  original. 

The  inference  that  some  use  of  intoxicating  liquor  is  sanctioned  by  this  interdic- 
tion of  '  much  wine '  will  be  found,  on  examination,  premature  and  illusive. 

1.  Excessive  drinking,  even  of  uninebriating  drinks,  was  a  vice  prevalent  in  the 
days  of  St  Paul,  and  corresponded  to  gluttony,  also  common, — the  excessive  use  of 
food,  but  not  of  an  intoxicating  kind.     Prizes  were  often  offered  with  the  object, 
not  of  producing  inebriation,  but  of  testing  the  powers  of  incontinent  imbibition 
to  the  utmost.     Not  a  few  of  the  early  officers  of  Christian  churches  were,  probably, 
selected  from  men  who  had  been  notorious  for  such  practices  (called  methusoi, 
'topers,'  by  St  Paul  in  writing  to  the  Corinthians,  1st  Epistle,  vi.  10,   'and  such 
•were  some  of  you,'  ver.  n);  and  the  apostle  here  reminds  them  that  such  conduct 
is  inconsistent  with  their  '  high  calling '  as  faithful  servants  of  the  Lord  Jesus.     He 
is  directing  his  exhortation  against  a  common  vice,  and  is  not  pronouncing  any 
opinion  upon  the  nature  of  intoxicating  liquors. 

2.  To  argue  that  by  forbidding  '  much  wine  '  St  Paul  approves  some  use  of  wine 
of  any  and  every  sort,  is  to  adopt  a  mode  of  interpretation  exceedingly  dangerous, 
and  wholly  inconsistent  with  common  usage,     (i)  It  is  highly  dangerous ;  for  once 
lay  it  down  that  what  is  not  forbidden  is  approved,  and  the  Bible  becomes  a  book 
of  the  wildest  license :   '  Thou  shalt  do  no  murder '  becomes  a  permission  to  do 
violence  short  of  murder ;  and  '  Let  not  the  sun  go  down  upon  thy  wrath '  is  a 
reason  for  indulging  in  anger  of  any  kind  from  sunrise  to  sunset !     (2)  It  is  incon- 
sistent with  usage.     When  the  apostle  Peter  says  that  the  enemies  of  Christ  won- 
dered that  believers  did  not  go  to  '  the  same  excess  of  riot '  as  themselves,  he  did 
not  mean  that  Christians  might  indulge  in  any  minor  excess.     The  next  clause  in  this 
verse  illustrates  the  same  point, — mee  aischrokerdeis,  '  not  greedy-of-filthy-lucre,'  or 
'not  meanly-avaricious,'  says  the  apostle,  but  without  any  intention  of  justifying 
avarice  or  trade  craftiness  in  the  smallest  degree.     So  in  the  present  day  a  Christian 
may  condemn  some   excess,  without  implying  that  a  less  indulgence  would  be 
commendable ;  nay,  times  without  number,  teetotalers  have  blamed  men  for  going 
'  so  much '  to  the  public-house,  without  signifying  any  approval  of  occasional  visits. 
Besides,  it  is  morally  impossible  that  St  Paul  could  have  intended  to  approve  of 
some  use  of  all  sorts  of  wine  then  made  and  used.     Many  wines  were  drugged ; 
did  he  recommend  these  ?    In  his  day,  also,  even  sober  heathens  disapproved  of 
the  use  of  fermented  wine  unless  considerably  diluted  with  water, — was  the  Chris- 
tian moralist  less  indifferent  than  pagans  to  sobriety  ?     Various  wines,  too,  were  so 
nauseous  to  a  modern  taste,  that  no  apostolic  patronage,  however  explicit,  would 
have  induced  English  wine-drinkers  to  swallow  them. 

3.  If  it  is  asked  -why  St  Paul  did  not  directly  forbid  all  use  of  wine  ? — both  a 
special  and  a  general  answer  may  be  returned.     ( I )  The  particular  answer  is,  that 
the  term  oinos  (wine)  included  a  great  variety  of  drinks  made  from  the  juice  of  the 
grape;  and  as  many  of  these  were  free  from  an  intoxicating  quality,  and  others 
were  so  weakened  by  water  as  to  be  practically  non-inebriating  unless  voraciously 
consumed,  a  universal  proscription  would  have  ignored  important  distinctions  that 
were  well  known  to  exist.     (2)  The  general  answer  is,  that,  for  wisest  ends,  the 
apostle  refrained  from  condemning  by  name  much  which  the  development  of 
Christian  light  and  the  operation  of  Christian  love  would  hereafter  show  to  be 
inconsistent  with  the  principles  of  the  Christian  system;  and  which,  therefore, 
would  be  renounced  by  true  and  enlightened  disciples.     Slave-holding,  arbitrary 


I    TIMOTHY,    IV.    3 — 5.  369 

government,  bigamy  and  polygamy,  lots  and  gambling,  were  not  prohibited. 
Numerous  objectionable  customs  of  ancient  times  were  not  forbidden  'in  express 
terms.  The  apostles,  it  is  clear,  trusted  to  the  effectual  working  of  that  Spirit  of 
truth  and  grace  which  dwelt  in  the  Church,  for  the  gradual  elevation  of  human 
character,  and  the  progressive  extinction  of  institutions  and  habits  that  were  in  any 
degree  discordant  with  the  Divine  principles  of  the  Gospel.  To  obey  the  Father 
in  all  things ;  to  be  like  the  Son  in  purity ;  to  love  as  brethren ;  to  do  good  at  all 
sacrifices,  as  we  have  opportunity ;  to  suffer,  rather  than  inflict  wrong ;  to  resist 
unavoidable  temptation,  and  shun  what  we  can;  to  make  earth  spiritually  one 
with  heaven, — these  were  first  principles  which,  conscientiously  lived  out,  would 
cover  and  comprehend  a1!  circumstances,  and,  in  the  long  run,  banish  evil  from 
the  world.  Detailed  and  specific  prohibitions,  as  under  the  Jewish  theocracy,  are 
not  of  the  genius  of  Christianity ;  at  any  rate,  we  know  they  were  not  given ;  and 
what  is  most  needed  now,  is  an  honest  wish  to  apply  the  unchangeable  canons  of 
Christian  morality  to  every  case  of  conscience  as  it  arises,  making  such  use  of  the 
Old  Testament  as  may  enable  us  to  perceive  more  clearly  what  is  most  practically 
advantageous  to  us  in  this  glorious  endeavor.  Actuated  by  this  spirit,  the  ques- 
tion will  be — not  whether  intoxicating  wine  is  prohibited  by  name  in  the  New 
Testament,  but  whether  Scripture  and  Experience  afford  us  such  a  knowledge  of  its 
nature  and  results  as,  on  Christian  principles,  binds  us  to  renounce  and  dis- 
countenance its  use  ? 


CHAPTER  III.    VERSE  n. 

Even  so  must  their  wives  be  grave,  not  slanderers,  sober,  faithful  in 
all  things. 


SOBER]  Netphalious,  '  abstinent.'  The  A.  V.  here  renders  by  '  sober '  the  same 
•word  rendered  '  vigilant '  in  ver.  2.  Among  the  Romans  the  use  of  intoxicating 
wine  (anciently  called  feme  turn)  was  rigorously  forbidden  to  all  women,  who,  on 
this  account,  were  termed  abstemia (from  abs,  'from,'  and  temetum,  'wine').  The 
first  inhabitants  of  the  seven-hilled  City  attached  more  importance  to  female 
sobriety  than  is  done  by  some  professedly  Christian  nations.  In  Rome  the  primi- 
tive temperance  and  chastity  were,  in  lapse  of  time,  superseded  by  luxurious  indul- 
gence and  intemperance,— so  that  it  was  not  without  cause  that  in  the  apostle's 
days  women  were  enjoined  to  practice  the  strictest  sobriety.  Not  satisfied  with 
the  use  of  passttm,  a  sweet  raisin-wine,  which  had  been  anciently  permitted, 
fashionable  ladies  had  come  to  rival  men  in  drinking-orgies ;  and  Juvenal  draws  a 
disgusting  picture  of  the  zest  with  .which  they  made  even  innocent  must  to  pander 
to  their  debauched  and  morbid  tastes.  In  Austria  to  this  day,  the  ancient  law  of 
female  abstinence  has  been  fostered,  with  the  happiest  result :  so  that,  in  the  whole 
kingdom,  probably,  there  are  not  to  be  found  as  many  female  drunkards  as  exist 
in  an  English  town  or  an  American  village. 


CHAPTER  IV.    VERSES  3—5. 

3  Forbidding  to  marry,  and  commanding  to  abstain  from  meats, 
which  God  hath  created  to  be  received  with  thanksgiving  of  them 
which  believe  and  know  the  truth.  4  For  every  creature  of  God  is 
good,  and  nothing  to  be  refused,  if  it  be  received  with  thanksgiving : 
s  For  it  is  sanctified  by  the  word  of  God  and  prayer. 
47 


3/0  I    TIMOTHY,    IV.    3 — 5. 

The  'meats  '  (bromata)  referred  to  by  the  apostle,  include  the  fruits  of  the  earth, 
and  whatever  is  fit  to  be  eaten ;  but  to  quote  this  text,  as  some  have  done,  in 
opposition  to  the  temperance  cause,  is  a  lamentable  perversion  of  Divine  truth, 
(i)  Intoxicating  liquors  are  not  'meats,'  the  amount  of  nourishment  in  them  being 
infinitesimally  small.*  (2)  In  their  manufacture  a  great  destruction  of  good  food 
inevitably  occurs.  (3)  By  their  consumption,  the  means  of  procuring  suitable  and 
sufficient  food  are  denied  to  tens  of  thousands  of  families  in  our  country  alone. 
(4)  Abstinence  from  them  would  at  once  stimulate  the  demand  and  supply  of  food 
to  an  extent  hitherto  unknown. 

Every  'creature  of  God'  (ktisma,  created  thing)  'is  good'  in  the  place  where 
He  has  placed  it,  and  for  the  purpose  for  which  He  has  designed  it;  nor  is  any- 
thing He  has  fitted  for  food  to  be  refused — cast  away — churlishly  or  super- 
stitiously ;  but  to  be  accepted  with  thanksgiving,  being  sanctified  to  the  user  by  the 
Word  of  God  and  by  prayer.  The  fundamental  idea  of  this  passage  is,  that  the 
broma  or  ktisma  is  innocuous,  safe,  and  adapted  to  the  human  organism  by  the 
Creator.  In  regard  to  intoxicating  drink,  this  idea  is  not  only  not  realized,  but  is 
essentially  reversed.  There  is  an  expressive  proverb  that  drinkers  well  know,  but 
are  very  apt  to  forgot — "  God  sends  us  food,  and  the  devil  sends  us  cooks."  This 
evinces  that  the  common  mind  quite  understands  the  difference  between  God's 
work  and  brewers'  work — between  nature  and  art — between  that  which  demon- 
strates the  Divine  wisdom,  and  that  which  simply  proves  human  perversity  and 
depravity.  Who  would  tolerate  the  language  made  explicit,  which,  by  an  abuse 
of  the  words  of  this  passage,  makes  God  not  only  a  '  Creator,'  but  a  brewer  and  a 
gin-spinner?  Stripped  of  its  varnished  pretence  of  piety,  this  is  virtually  what 
the  objector  contends  for,  when  he  foolishly  asserts  that  "alcohol  is  a  creature,  and 
therefore  to  be  received  with  thanksgiving."  The  analyses  and  experiments  of 
science  prove,  beyond  all  reasonable  doubt,  that  alcohol  is  not  'meat'  or  food; 
and  not  less  so  that  Nature,  in  her  laboratory,  abstains  from  producing  this  special 
article  and  seductive  poison.  "Nature,"  said  Count  Chaptal,  the  great  French 
chemist,  half  a  century  ago,  "never  forms  spirituous  liquors;  she  rots  the  grape 
upon  the  branch,  but  it  is  art  which  converts  the  juice  into  [alcoholic]  wine."  Pro- 
fessor Turner,  in  his  'Chemistry,'  also  affirms  the  non-natural  character  of  alcohol. 
"  It  does  not  exist  ready  formed  in  plants,  but  is  a  product  of  the  vinous  fermen- 
tation " — a  process  which  must  be  initiated,  superintended,  and,  at  a  certain  state, 
arrested  by  art.  The  term  '  sanctified '  shows  that  the  apostle  is  here  writing 
against  those  who  attached  a  ceremonial  uncleanness  to  certain  meats,  or  against 
the  early  Gnostics,  who  ascribed  all  moral  evil  to  material  things.  In  opposition 
to  both  theories,  Paul  teaches  that  nothing  which  is  intrinsically  adapted  for  food 
is  'unclean'  or  'evil,'  and  that  it  becomes,  on  the  contrary,  'sanctified,'  set  apart 
to  a  sacred  use,  if  its  reception  is  accompanied  by  devotion  and  praise.  In  this 
teaching  everything  is  in  beautiful  accordance  with  the  Temperance  principle,  but 
entirely  out  of  harmony  with  the  drinking  system  in  all  its  parts ;  for  alcohol  is  not 

•  In  an  Analytical  Report  on  Wines,  published  in  the  Lancet  of  October  26,  1867,  it  is  said,  "  In 
every  1,000  gram  measures  of  the  clarets  and  burgundies  tested,  the  mean  amount  of  albuminous 
matter  present  was  only  i>£  grain,  while  in  1,000  grains  by  weight  of  raw  beef  there  are  no  less  than 
207  grams  of  such  matter;  that  is,  the  quantities  being  equal,  beefsteak  is  156  times  more  nutritious 
"  than  wine.  These  figures  clearly  demonstrate  the  fact  that  the  nutritive  properties  of  the  wines 
referred  to  are  exceedingly  small,  and  the  same  statement  applies  equally  to  the  Hungarian  and 
Greek  wines  analyzed :  and,  doubtless  also,  though  not  quite  to  the  same  extent,  to  the  heavier  and 
richer  wines,  the  ports  and  sherries."  We  find  even  so  interested  a  witness  as  the  great  wine- 
importing  firm  of  Gilbey  conceding  in  their  annual  circular  dated  October,  1867,  that  the  fermen- 
tation of  grape-juice  "throws  off  much  of  the  body  and  richness  of  the  fruit,  so  much  so,  indeed, 
that  it  must  be  admitted  the  similarity  of  the  juice  of  the  grape  before  and  after  fermentation  is 
scarcely  discernible  "  ! 


I     TIMOTHY,    V.    22,    23.  371 

a  food,  is  not  a  creature  of  God  (in  the  sense  here  intended),  its  acceptance  has 
never  been  Divinely  commanded,  and  its  tendency  to  disturb  and  to  destroy  the 
temple  of  man's  body  is  not  diminished  by  any  thankfulness  with  which  it  is 
mistakenly  received.* 


CHAPTER  V.    VERSE  22. 


Lay  hands  suddenly  on  no  man,  neither  be  partaker  of  other  men's 
sins :  keep  thyself  pure. 


That  we  may  not  partake  of  other  men's  sins,  we  must  not  place  in  their  path, 
but  remove  from  it,  all  occasions  of  transgression.  An  acquaintance  with  human 
nature  and  social  life  will  not  leave  us  ignorant  upon  this  point ;  and  who  does 
not  know  that  the  great  bulk  of  the  sins  and  crimes  and  sorrows  of  our  nation 
originate  in  the  use  of  intoxicating  liquors,  and  the  temptations  to  that  use  every- 
where diffused  by  fashion  and  law  ?  In  the  vigilant  and  earnest  effort  to  keep  our- 
selves 'pure,'  we  must  give  a  personal  application  to  the  knowledge  we  acquire  of 
human  infirmities,  and  the  sources  of  human  error  and  failure.  Self-confidence 
must  be  repressed,  and  every  impulse  towards  self-security,  where  others  have 
fallen.  How  often  has  the  Christian  professor  exclaimed,  in  regard  to  intem- 
perance, '  Is  thy  servant  a  dog  that  he  should  do  this  thing?  '  — And  yet  he  has 
done  it,  and  done  it  because  '  wine  is  a  mocker  and  strong  drink  is  raging.' 
Personal  purity  cannot,  prudently,  dispense  with  any  available  guard;  and  it  is  an 
office  of  Divine  grace  to  indicate  what  these  precautions  are,  and  to  incite  to  their 
employment.  Hence  a  knowledge  of  the  deceitful  influence  of  strong  drink  and 
the  havoc  it  has  wrought  should  suffice  for  its  exclusion,  by  way  of  negative 
protection  to  that  pureness  of  heart  and  life  which  is  above  all  price.  Especially 
in  regard  to  sexual  impurity  is  the  avoidance  of  alcoholic  drink  a  defence  that  can- 
not be  too  highly  esteemed.  Gross  licentiousness  could  hardly  be  publicly  visible 
were  its  alliance  with  the  fiery  spirit  of  the  vat  dissolved. 


CHAPTER  V.    VERSE  23. 

Drink  no  longer  water,  but  use  a  little  wine  for  thy  stomach's  sake 
and  thine  often  infirmities. 


DRINK  NO  LONGER  WATER]  Mceketi  hudrop6teit  'no  longer  drink  water '=  no 
longer  be  '  a  drinker  of  water  as  thy  only  beverage.'  '  To  drink  water,'  and  '  to  be 
a  water  drinker,'  had  a  special  signification  among  the  Greeks,  as  among  ourselves, 
that  of  not  using  inebriating  drinks. 

BUT  USE  A  LITTLE  WINE]  All*  oino  oligo  chro,  'but  make  use  of  a  little  wine,' 
probably,  as  suggested  by  some  commentators,  wine  mixed  with  water — the  only 
way  in  which  sober  pagans  took  even  fermented  liquors ;  at  a  time,  too,  when  such 

•  "  They  thereby  [not  being  content  with  hit  Creature]  insult  the  Creator,  who  hath  bestowed  on 
man  the  powers  arid  faculties  of  innocent  enjoyment.  Efffndkosi  teen  aleethian — meaning,  '  those 
who  have  fully  known  the  truth  concerning  meats  '  :  a  knowledge,  as  Macknight  says,  necessary  to 
render  the  eating  lawful. 

"  For  every  creature  of  God.}  These  words  serve  to  explain  the  preceding,  '  who  know  the  truth  ; 
containing,  as  Hyperius  observes,  an  arrumentum  a  causa,  finali;  q.  a".,  '  who  well  know,  I  «*y, 
that  everything  created  and  supplied  by  God  [for  meat]  is  good  and  fit  to  be  eaten.'  Compare  Gen. 
i  31  "—(which  was  quite  antecedent  to  brewing).— Dr  S.  T.  Bloomneld'i  Annotation!. 


372  I    TIMOTHY,  V.   23. 


liquors  could  not  be  '  fortified '  with  ardent  spirit,  as  is  now  done  with  nearly  all 
the  wines  consumed  in  this  country. 

FOR  THY  STOMACH'S  SAKE  AND  THINE  OFTEN  INFIRMITIES]  Dia  ton  stomachon 
sou  kai  fas  puknas  sou  astheneias,  '  on  account  of  thy  stomach  and  thy  frequent 
weaknesses.'  Codices  Aleph,  A,  and  D,  omit  the  latter  sou,  'thine.'  Wiclif's 
version  runs, — "Nyle  thou  yit  drynke  water,  but  use  a  littel  wyne  for  the  stomak 
and  for  the  ofte  fallynge  in  nrmytees."  Tyndale  has  'thyne  often  diseases,'  which 
is  followed  by  Cranmer's  and  the  Geneva  version. 


The  reader  will  peruse  with  interest  the  thoughts  of  some  eminent  divines  upon 
this  much  abused  text : — 

CHRYSOSTOM. — "Why  did  not  Paul  restore  strength  to  his  stomach?  Not 
because  he  could  not — for  he  whose  garment  had  raised  the  dead  was  clearly  able 
to  do  this  too, — but  because  he  had  a  design  of  importance  in  withholding  such 
aid.  What,  then,  was  his  purpose  ?  That  even  now,  if  we  see  great  and  virtuous 
men  afflicted  with  infirmities,  we  may  not  be  offended ;  for  this  was  a  profitable 
visitation.  If,  indeed,  to  Paul  a  messenger  of  Satan  was  sent,  that  he  should  not 
be  exalted  above  measure,  much  more  might  it  be  so  with  Timothy,  since  the 
miracles  he  wrought  were  enough  to  make  him  arrogant.  For  this  reason  he  is 
kept  subjected  to  the  rules  of  medicine,  that  he  may  be  humbled  and  others  may 
not  be  offended,  but  may  learn  that  they  who  performed  such  excellent  actions 
were  men  of  the  same  nature  as  themselves.  In  other  respects  also  Timothy  seems 
to  have  been  exposed  to  disease,  as  implied  by  that  expression,  'thine  often 
infirmities,'  as  well  of  other  parts  as  of  the  stomach.  He  does  not,  however, 
allow  him  to  indulge  freely  in  wine,  but  as  much  as  was  for  health  and  not  for 
luxury." 

CALVIN. — "What  is  said  amounts  to  this:  that  Timothy  should  accustom 
himself  to  drink  a  little  wine  for  the  sake  of  preserving  his  health ;  for  he  does  not 
absolutely  forbid  him  to  drink  water,  but  to  use  it  as  his  ordinary  beverage ;  and 
that  is  the  meaning  of  the  Greek  hydropotcin.  But  why  does  he  not  simply  advise 
him  to  drink  wine?  for  when  he  adds  'a  little'  he  appears  to  guard  against 
intemperance,  which  there  was  no  reason  to  dread  in  Timothy.  I  reply,  this  was 
rather  expressed  in  order  to  meet  the  slanders  of  wicked  men,  who  would  otherwise 
have  been  ready  to  mock  at  his  advice,  on  this  or  some  such  pretext : — '  What 
sort  of  philosophy  is  this  which  encourages  to  drink  .wine  ?  Is  that  the  road  by 
which  we  rise  to  heaven  ?  '  In  order  to  meet  jeers  of  this  kind  he  declares  that 
he  provides  only  for  a  case  of  necessity,  and  at  the  same  time  he  recommends 
moderation.  How  few  are  there  at  the  present  day  who  need  to  be  forbidden  the 
use  of  water ;  or  rather,  how  many  are  there  that  need  to  be  exhorted  to  drink 
wine  soberly !  It  is  also  evident  how  necessary  it  is  for  us,  even  when  we  are 
desirous  to  act  rightly,  to  ask  from  the  Lord  the  spirit  of  prudence,  that  He  may 
teach  us  moderation." 

DR  GILL. — "  Some  by  'a  little  wine,'  understand  not  the  quantity  but  the  quality 
of  the  wine;  a  thin,  small,  weak  wine,  or  wine  mixed  with  water;  and  so  the 
Ethiopic  version  renders  the  words,  "  drink  no  more  simple  water  (or  water  only), 
but  mix  a  little  wine."  Not  as  though  there  was  any  danger  of  Timothy's  running 
into  an  excess  of  drinking,  but  for  the  sake  of  others,  lest  they  should  choose  such 
a  direction  to  indulge  themselves  in  an  excessive  way ;  and  chiefly  to  prevent  the 
scoffs  of  profane  persons,  who  otherwise  would  have  insinuated  that  the  apostle 
indulged  in  intemperance  and  excess ;  whereas  this  advice  to  the  use  of  wine  was 


I    TIMOTHY,  V.   23.  373 


not  for  pleasure  and  for  the  satisfying  of  the  flesh,  but  for  health, — 'for  thy 
stomach's  sake,'  to  help  digestion,  and  to  remove  the  disorders  which  might  attend 
it.  The  Ethiopia  version  renders  it,  '  for  the  pain  of  thy  liver  and  for  thy  perpetual 
disease ' ;  which  last  might  be  a  pain  in  his  head,  arising  from  the  disorder  of  his 
stomach.  The  last  clause  we  render,  'and  thine  often  infirmities,'  or  weaknesses 
of  body,  occasioned  by  hard  studies,  frequent  ministrations,  and  indefatigable  pains 
and  labors  endured  in  spreading  the  gospel  of  Christ." 

DR  HAMMOND,  in  his  learned  'Annotations'  (1653).— "  Use  a  little  -wine. 
This  may  be  safely  done  by  thee  without  incurring  that  danger  of  pollution, 
(ver.  22).  Without  this  way  of  setting  it,  it  will  not  be  conceivable  how  that  which 
immediately  follows  (ver.  23),  should  come  in,  '  Drink  no  longer  water.'  Yet  this 
I  say,  not  to  inderdict  thee  the  medicinal  use  of  wine." 

DR  WORDSWORTH,  Canon  of  Westminster  (Introduction  and  Notes  to  Greek 
New  Testament). — "  '  Be  no  longer  an  hydropotees,  '  a  water  drinker,'  showing  that 
hitherto  Timothy  had  been  such.  Thus  St  Paul  bears  testimony,  and  (as  this 
epistle  was  read  in  the  church)  a  public  testimony,  to  the  temperance  of  the  bishop 
of  Ephesus.  Observe  the  prudent  caution  of  the  apostle's  language.  He  does  not 
say  meeketi  hudor  pine  (no  longer  drink  water),  but  meeketi  hudropotei  (be  no  longer 
a  water-drinker) ;  nor  does  he  say,  oinon  pine  {drink  wine),  but  oind  oligo  chr$ 
(use  a  little  wine) ;  nor  does  he  say  dia  teen  gasteera  (on  account  of  thy  belly),  but 
dia  ton  stomachon  sou  (on  account  of  thy  stomach)." 


Obs.  l.  The  commentators  have  not  got  the  true  key  to  the  passage,  and  hence 
their  conjectures  and  variations.  '  Wine  is  a  mocker '  to  the  judgment  as  well  as 
to  the  hope.  The  apparent  abruptness  in  the  introduction  of  this  verse  has  induced 
in  some  expositors  a  suspicion  of  its  genuineness,  and  has  led  others  (as  Calvin  and 
Doddridge)  to  suggest  that  it  may  have  formed  at  first  a  private  marginal  remark, 
and  been  transferred  by  some  transcriber  to  its  present  place.  The  difficulty  of 
allocation  may  be  removed  by  supposing  that  when  the  apostle  had  written  the 
words,  '  Keep  thyself  pure,'  he  remembered  that,  for  this  object,  Timothy  had  con- 
formed to  the  Nazarites'  rule  of  abstinence,  and  calling  to  mind  Timothy's  state 
of  ill-health,  he  added,  'Drink  no  longer  water,'  etc.,  the  connection  of  thought 
being  of  this  kind: — "Keep  thyself  pure— do  so  by  all  means,  but  let  not  thy 
laudable  anxiety  for  this  end  hinder  thee  using  such  wine,  in  small  quantities,  as 
will  diminish  thy  stomachic  and  frequent  disorders." 

2.  The  advice  of  St  Paul  is  to  be  regarded  as  an  expression  of  his  paternal 
kindness,  and  not  as  a  peremptory  and  dictatorial  mandate.     St  Paul  did  not  so 
much  order  his  beloved  son  in  the  gospel  to  drink  wine  as  give  him  permission  to 
do  so,  using  a  persuasiveness  without  which  he  doubtless  knew  Timothy  would 
not  swerve  from  his  rule  of  life.     Timothy  was  between  thirty  and  forty  years  of 
age,  and  had  probably  adhered  to  this  regimen  from  his  earliest  youth.     Nor  is  it 
fanciful  to  suppose  that  the  habit  had  been  formed  beneath  the  eye,  and  aided  by 
the  precept  and  example  of  his  mother  Lois  and  his  grandmother  Eunice.     Under 
their  training  he  had  '  known  the  Scriptures  from  a  child ' ;  and  those  passages 
which  describe  the  seductive  influence  of  wine  and  strong  drink  had  not  been 
overlooked  by  the  youthful  student  and  his  maternal  instructors. 

3.  The  apostle  does  not  ground  his  advice  upon  those  objections  to  abstinence 
so  common  with  opponents  of  the  Temperance  Reform.     He  says  not  a  word 
about  asceticism,  about  rejecting  the  bounties  of  Providence,  about  the  duty  of 
encouraging  temptation,  or  the  intrinsic  virtue  of  'moderation,'  etc. ;  nor  does  he 


374  J    TIMOTHY,  V.  23. 


reflect  on  the  motives  of  Timothy's  abstinence,  or  insinuate  that  it  was  unfitted 
for  him  in  health  or  for  men  in  general;  but  his  language  seems  specially  intended 
to  guard  against  any  encouragement  to  a  common  use  of  vinous  liquors — against, 
in  fact,  the  very  treatment  it  has  received  from  the  advocates  of  tippling. 

4.  Nothing  is  plainer  about  this  advice  than  that  it  was  meanty^r  Timothy  alone, 
and  for  reasons  personal  to  him — his  stomach  affection  and  frequent  maladies. 
St  Paul  did  not  set  up  for  physician-general  to  the  Christian  world  in  all  ages,  nor 
did  he  prescribe  wine  as  a  panacea  for  all  the  diseases  that  flesh  is  heir  to.     If  the 
advice  was  given  'by  commandment,'  and  not  as  an  individual  opinion,  all  its  value 
was  derived  from  particular  knowledge  of  the  case.     Of  such  knowledge,  however, 
modern  drinkers  are  entirely  destitute.     They  can  only  guess  at  the  nature  of  the 
disease,  and  wish  for  the  special  remedy  to  be  such  wine  as  they  like.     But  he  who, 
for  himself  or  others,  prescribes  a  generic  remedy  for  a  generic  disease — or,  in 
plain  English,  makes  an  unknown  complaint,  and  an  unknown  remedy  recorded  in 
antiquity,  the  ground  of  a  modern  prescription  for  a  specific  ailment,  is  rather  a  fool 
than  a  physician. 

5.  The  advice  itself  would  be  received  with  filial  respect  by  Timothy,  and  acted 
upon  with  an  enlightened  spirit,     (i)  He  would  use  'a  little  wine,'  and  as  seldom 
as  needs  be ;  not  for  gratification,  but  for  medicinal  service.     (2)  He  would  have 
regard  to  the  end,  and  not  conclude  that  a  medicine  once  prescribed  was  to  be 
continued  after  it  had  answered  its  designed  effect.     (3)  As  oinos  was  the  word 
used,  he  would  feel  at  liberty  to  take  oinos  (wine)  of  any  species  that  was  most 
salutary,  preferring,  we  may  be  sure,  those  kinds  that  were  least  exciting,  and  that 
ministered  least  to  sensualism  and  public  vice.     It  is  by  no  means  certain  that  he 
would  even  use  an  intoxicating  sort  of  wine  at  all,  for  Pliny's  account  of  wines 
(book  xiv.)  shows  that  some  sorts  in  good  repute  were  not  fermented;  and  of 
adunamon  ('without  strength'),  one  of  the  artificial  vina  (wines),  he  expressly 
declares  that  it  was  given  to  invalids  when  the  ordinary  wines  were  deemed  likely 
to  be  injurious.     In  book  xxiii.  chap.  26  he  frankly  remarks,  that   "to  treat  of  the 
medicinal  properties  of  each  particular  kind  of  wine  would  be  labor  without  end, 
and  quite  inexhaustible ;  and  the  more  so  as  the  opinions  of  medical  men  are  so 
entirely  at  variance  upon  the  subject."     Athenseus  also  speaks  of  the  'mild  Chian' 
and  the  'sweet  Bibline.'     He  says,  "The  sweet  wine  (glukus),  which  among  the 
Sicilians  is  called  Pollian,  may  be  the  same  as  the  biblinos  oinos"  (lib.  i.  chap.  56). 
Of  the  sweet  Lesbian  he  says,   "  Let  him  take  glukus,  either  mixed  with  water  or 
warmed,  especially  that  called  protropos,  as  being  very  good  for  the  stomach"  (lib. 
ii.  chap.  24).* 

6.  The  bearing  of  this  text  upon  the  Temperance  Reform  can  now  be  distinctly 
perceived: — (i)  It  does  not  condemn  or  discountenance  abstinence  from  intoxi- 
cating liquor  as  a  rule  of  life  in  health,  or  for  the  sake  of  health,  much  less  where 
it  is  practiced  from  motives  of  benevolence  and  piety.     (2)  It  does  not  sanction  the 
use  of  intoxicating  liquor  by  men  in  general,  or  by  any  class  or  individual  in  par- 
ticular.    It  marks  an  exception  to  a  rule ;  and  since  that  exception  had  respect  to 


*  The  Materia  Medico,  of  Dr  A.  Todd  Thomson,  London,  has  the  following,  as  to  the  conditions 
for  prescribing  wine : — "  The  quantity  to  be  given,  and  the  proper  period  of  exhibiting  it,  require  to 
be  regulated  with  much  judgment.  The  quantity  to  be  given  depends  entirely  on  the  nature  of  the- 
disease,  and  the  intentions  for  which  it  is  administered  "  (p.  715).  •'  Where  health  abounds,  wine  is 
altogether  unnecessary"  (p.  716).  "  In  Syria,  the  juice  of  ripe  grapes  inspissated,  is  used  in  great 
quantities  in  diseases."  It  may  be  observed,  that  in  infirmities  dependent  either  upon  excessive  wear 
and  tear,  or  upon  some  defective  supply  of  the  salts  of  the  blood,  pure  wine  (/.  e.  the  juice  of  grapes, 
unfermented)  is  the  very  best  restorer,  since  it  is  rich  in  digestible  albumen,  and  in  phosphoric  acid 
and  the  alkaline  carbonates.  Dr  Curchod,  of  the  wein-cur  at  Vevey,  also  says  that  it  restores  diges- 
tion and  acts  beneficially  in  bilious  affections. 


I    TIMOTHY,    VI.    10.  375 


a  lifelong  abstainer,  it  is  applicable  very  indirectly,  if  at  all,  to  others.  / 
habitual  wine-drinkers,  the  law  of  parallelism  would  indicate  that  when  they  are 
ill,  they  should  try  abstinence  from  the  liquor  which  at  least  has  not  preserved 
them  from  disease.  If  wine  is  good  as  a  medicine,  then,  like  other  medicine,  it 
must  prove  most  beneficial  to  those  who  are  least  accustomed  to  it  when  in  health. 
(3)  As  Timothy  had  abstained  from  wines  of  all  kinds,  fermented  and  unfermented, 
boiled  and  unboiled,  diluted  and  neat,  he  may  have  complied  with  the  apostolic 
prescription  without  consuming  a  drop  of  alcoholic  liquor.  Even  //he  partook  of 
some  weak  alcoholic  wine,  and  derived  benefit,  no  general  conclusion  in  favor  of 
using  alcohol  even  in  disease — much  less  in  health— could  be  philosophically 
deduced;  and  recent  investigations  have  shown  a  great  decrease  in  mortality  where 
alcoholic  liquors  have  been  discarded  from  the  treatment  of  the  very  diseases  sup- 
posed to  be  best  affected  by  their  administration.  Allowing — what  is  beyond 
proof — that  St  Paul  advised  an  abstainer  to  use  a  little  alcoholic  liquor  as  a 
medicine,  the  records  of  sophistry  can  hardly  produce  a  match  to  the  monstrous 
conclusion — "  Therefore,  alcoholic  liquors  of  all  sorts  are  fit  to  be  habitually 
taken,  by  persons  of  all  conditions,  whether  they  are  well  or  whether  they  are 
ill"!! 


CHAFFER  VI.    VERSE  10. 

For  the  love  of  money  is  the  root  of  all  evil :  which  while  some 
coveted  after»  they  have  erred  from  the  faith,  and  pierced  themselves 

through  with  many  sorrows. 

1.  This  passage  has  been  strangely  cited  in  opposition  to  the  statement  that 
strong  drink  is  the  source  of  much  of  the  evil  which  afflicts  and  demoralizes 
Society.     But  no  text  of  Scripture  can  disprove  a  fact  open  to  universal  observa- 
tion ;  and  it  is  doing  dishonor  to  the  Bible  to  bring  it  into  even  apparent  collision 
with  the  experience  of  mankind. 

2.  There  is  a  further  misapplication  of  this  verse  in  quoting  it  as  if  '  money ' 
were  referred  to  as  the  root  of  all   evil,    and  not  the  Arcr-of-money,   which  is 
expressed  by  one  word  in   the  original— -philarguria.     Hence   there  is  no  true 
parallel  between  money — which  is  the  passive  object  of  undue  desire  and  abuse — 
and  strong  drink,  the  physical  action  of  which  on  the  nerves  and  brain  begets  that 
craving  and  appetite  for  itself  which  is  at  once  a  taint  to  the  body  and  a  tyranny 
to  the  soul. 

3.  It  may  be  strongly  doubted  whether  the  apostle  intended  to  assert  what  the 
A.  V.  ascribes  to  him— that  love  of  money  (the  amor  sceleratus  habendi  of  Ovid) 
is  really  the  root  of  all  evil.     (Or  Hammond  paraphrases— 'what  a  deal  of  mis- 
chief.')    Covetousness  is  certainly  not  the  root  of  all  moral  evil,  nor  is  all,  or  a 
major  part  of,  human  misery  attributable  to  it.     St  Paul's  words  are — rhiza  gar 
pantdn  t~m  kak'm,  '  for  covetousness  is  a  root  of  all  the  evils  ' — /.  e.  of  all  the  evils 
just  mentioned  in  the  previous  verse,— but  not  the  exclusive  root  of  even  these;  a 
much  more  moderate  proposition,  and  one  confirmed  by  universal  observation. 

4.  Not  the  least  glaring  illustration  of  the  accursed  love  of  mammon  is  painfully 
exhibited  by  the  colossal  and  retail  traders  in  alcohol.     Except  for  this  philargtiria, 
that  traffic  would  not  exist.     The  retailers  '  go  into '  the  '  public  house '  trade  to  make 
a  profit;  many  expect  (to  their  disappointment)  to  gain  a  fortune;  and  the  same 
inducement  is  the  mainspring  of  the  wholesale  manufacturers  and  dealers.     They 
may  not  intend  to  do  harm,  but  though  they  see  the  infinite  mischief  inflicted,  they 


376  I    TIMOTHY,    VI.    10. 


continue  to  trade  in  the  waters  of  death.  The  effect  upon  themselves  and  their 
families  is  frequently  deplorable.  John  Wesley  said  of  the  drink-dealers  of  his 
time,  "All  who  sell  spirituous  liquors  in  the  common  way  to  any  that  will  buy,  are 
poisoners-general.  They  murder  His  [God's]  subjects  by  wholesale,  neither  does 
their  eye  pity  or  spare.  They  drive  them  to  hell  like  sheep ;  and  what  is  their  gain  ? 
Is  it  not  the  blood  of  these  men  ?  Who,  then,  would  envy  their  large  estates  and 
sumptuous  palaces  ?  A  curse  is  in  the  midst  of  them.  Blood,  blood  is  there ;  the 
foundation,  the  floor,  the  walls,  the  roof  are  stained  with  blood.  And  canst  thou 
hope,  O  thou  man  of  blood !  though  thou  art  clothed  in  scarlet  and  fine  linen,  and 
farest  sumptuously  every  day — canst  thou  hope  to  deliver  down  the  fields  of  blood 
to  the  third  generation  ?  Not  so ;  for  there  is  a  God  in  heaven ;  therefore,  thy 
name  shall  be  rooted  out,  like  as  those  whom  thou  hast  destroyed,  body  and  soul ; 
thy  memorial  shall  perish  with  thee."  (Works,  vol.  vi.  129.) 


THE 

EPISTLE    OF  ST    PAUL   TO   TITUS. 


CHAPTER  I.    VERSES  7,  8. 

7  For  a  bishop  must  be  blameless,  as  the  steward  of  God ;  not 
selfwilled,  not  soon  angry,  not  given  to  wine,  no  striker,  not  given  to 
filthy  lucre ;  8  But  a  lover  of  hospitality,  a  lover  of  good  men,  sober, 
just,  holy,  temperate. 


V.  7.  NOT  GIVEN  TO  WINE]  Afff paroitton,  'not  near  wine '  =  not  a  banqueter. 
[See  Note  on  I  Tim.  iii.  3.] 

V.  8.  SOBER]  Sophrona,  'sober-minded.' 

TEMPERATE]  Enkratee,  '  temperate '  =  self-restraining  (as  to  the  appetites)  = 
abstinent  This  word  seems  to  answer  to  ntephaleon  in  I  Tim.  iii.  3.  [See  Note 
on  i  Cor.  ix.  25.] 


CHAPTER  II.    VERSE  2. 

That  the  aged  men  be  sober,  grave,  temperate,  sound  in  faith,  in 
charity,  in  patience. 


SOBER]  Necphalfous,  'abstinent.'  [See  Note  on  I  Thess.  v.  6.] 
TEMPERATE]  Stphronas,  'sober-minded.' 


These  variations  of  translation  in  the  English  version  are  much  to  be  regretted, 
since  they  hide  the  nice  and  just  distinctions  of  the  original,  which  point  at  once  to 
a  more  comprehensive  and  more  specific  form  of  temperance  than  the  world  is 
willing  to  practice.  These  are,  ( I )  the  general  virtue  of  temperance  as  self -restraint ; 
(2)  that  moderation  of  the  soul  called  '  patience,'  or  '  gentleness  ' ;  (3)  that  subjective 
virtue  called  scntnd-mindfdnfss,  compounded  of  right  seeing  and  right  willing ;  (4) 
the  personal  and  specific  practice  of  abstinence  from  things  evil;  and,  therefore  (5), 
the  discountenancing  of  drinking-fashions  and  feasts.  To  confound  all  these  under 
the  vague  and  modern  meaning  of  '  temperance,'  is  as  absurd  in  criticism  as  it  is 
injurious  in  morals. 

CHAPTER  II.    VERSES  3—6. 

3  The  aged  women  likewise,  that  they  be  in  behavior  as  becometh 
holiness,  not  false  accusers,  not  given  to  much  wine,  teachers  of  good 
things ;  4  That  they  may  teach  the  young  women  to  be  sober,  to  love 

48 


378  TITUS,  n.   u,  12. 


their  husbands,  to  love  their  children,  $  To  be  discreet,  chaste,  keepers 
at  home,  good,  obedient  to  their  own  husbands,  that  the  word  of  God 
be  not  blasphemed.  6  Young  men  likewise  exhort  to  be  sober 
minded. 


V.  3.  NOT  GIVEN  TO  MUCH  WINE]  Mee  oino  polld  dedouZomenas,  '  not  addicted 
to  much  wine.'  W.  H.  Rule,  D.D.,  in  his  *  Brief  Inquiry,'  admits — "  Grape-juice 
was  chiefly  known  in  antiquity  as  the  casual  drink  of  the  peasantry ;  when  carefully 
preserved,  as  the  choice  beverage  of  epicures.  The  Roman  ladies  were  so  fond  of 
it  that  they  would  first  fill  their  stomachs  with  it,  then  throw  it  off  by  emetics, 
and  repeat  the  draught "  (  Wetstein  in  Acts  ii.  13).  We  have  referred  to  Lucian 
for  ourselves,  and  find  the  following  illustration : — "  I  came,  by  Jove,  as  those 
who  drink  gleukos,  swelling  out  their  stomach,  require  an  emetic  "  (Philops.  39). 
[See  Note  on  I  Tim.  iii.  8.] 

V.  4.  THAT  THEY  MAY  TEACH  THE  YOUNG  WOMEN  TO  BE  SOBER]  Hina 
tophronizosi  tas  neas,  '  in  order  that  they  may  cause  the  young  women  to  be  sober- 
minded.' 

V.  5.  To  BE  DISCREET]  Sophronas,  'sober-minded.' 

V.  6.  To  BE  SOBER  MINDED]  Sophronein,  '  to  be  sober-minded. 


CHAPTER  II.    VERSES  n — 12. 

ii  For  the  grace  of  God  that  bringeth  salvation  hath  appeared  to 
all  men,  12  Teaching  us  that,  denying  ungodliness  and  worldly  lusts, 
we  should  live  soberly,  righteously,  and  godly,  in  this  present  world. 


SOBERLY]  Sophronois,  'sobermindedly.' 


The  apostle  most  appropriately  and  expressively  connects  the  denial  or  sup- 
pression of  wordly  lusts  with  the  design  of  living  'sober-mindedly,  righteously, 
and  devoutly  in  the  present  age.'  The  connection  of  intoxicating  liquor  with  such 
worldly  lusts  and  the  absence  of  sober-mindedness,  rectitude,  and  piety,  is  too 
prevalent  and  flagrant  to  be  denied.  The  grace  of  God  —  the  Divine  favor 
embodied  in  the  Divine  precepts,  and  impressing  their  holy  dictates  on  the  heart — 
is  beautifully  said  to  be  '  teaching  us  '  the  denial  of  those  lusts.  Yet  '  teaching ' 
is  too  weak  a  rendering  of  paideuousa,  which  signifies  'training'  or  'disciplining.' 
The  office  of  Divine  grace  is  not  to  sanction  unsafe  indulgence,  and  then  prevent 
the  natural  consequences,  but  to  train  the  soul  to  the  avoidance  of  all  illicit  desires 
and  fleshly  tastes,  and  in  short,  of  whatever  is  found  in  practice  to  interfere  with 
the  highest  development  of  the  Christian  life.  Though  gross  drunkenness  never 
be  exhibited,  yet  an  appetite  for  alcohol  may  exist,  pernicious  to  both  body  and 
soul.  The  lust  for  a  little  may  be  as  truly  sinful  as  the  lust  for  a  larger  quantity. 


THE  EPISTLE  OF 

ST    PAUL    TO    PHILEMON. 


VERSES    12,    16. 

Whom  I  have  sent  again    .    .    .    receive   ....     Not  now  as  a 

servant  [slave]. 

In  the  United  States,  a  few  years  ago,  this  text  was  a  favorite  argument  for  the 
toleration  of  slavery ;  and  the  criticism  employed  might  be  exactly  paralleled  by 
the  arguments  of  English  divines  in  favor  of  strong  drink.  The  claim  for  grati- 
tude and  obedience  made  by  God  upon  His  people — and  allowed  in  their  triumphant 
songs — was  for  deliverance  from  slavery— deliverance  from  the  house  of  bondage ; 
and  the  mission  of  our  Lord  was  announced  as  that  of  opening  the  prison-doors 
that  the  oppressed  might  go  free.  Is  it  credible  that  the  Christian  apostle  could 
mean  to  approve  the  institution  of  slavery  ?  Is  it  a  correct  inference  that,  because, 
in  the  then  state  of  the  world,  when  the  people  had  no  political  power  to  wield, — 
when  it  would  have  been  sheer  madness  to  attempt  to  disturb  the  social  frame- 
work of  political  despotism, — therefore  Paul  held  that  people,  under  constituted 
governments  of  their  own,  ought  not  to  abate  an  infamous  and  inhuman  system  ? 
He  was  preaching  another  Gospel,  which,  however,  held  seminally  in  its  principle 
the  doom  of  all  slaveries ;  and  even  then,  in  the  exhortation  to  Onesimus  to  exercise 
patience,  Paul  does  not  forget  to  teach  Philemon  that,  in  the  light  of  Christianity, 
fraternity  and  fetters  are  incompatible. 

The  principle  is  applicable  to  the  question  of  drinking.  No  amount  of  historical 
permission  can  ever  make  the  use  of  alcoholic  liquor  right.  Every  tree  is  known 
by  its  fruit,  and  the  fruitage  of  drinking  is  evil,  and  that  continually. 


THE  GENERAL 

EPISTLE    TO    THE    HEBREWS. 


CHAPTER  XIII.   VERSE  16. 


But  to  do  good  and  to  communicate  forget  not :   for  with  such 
sacrifices  God  is  well  pleased. 


God  is  well-pleased  with  well-doing  and  almsgiving  because  He  is  Himself  ever 
doing  good  and  communicating  blessings  to  his  creatures;  and  in  imitation  of 
Him  we  should  not  forget  to  present  Him  with  such  sacrifices, — the  most  grateful 
and  becoming  that  can  be  offered.  We  may  conclude  from  this  passage,  that  wise 
efforts — such  as  the  Temperance  Reform  really  is,  for  the  prevention  of  poverty 
and  suffering, — are  well-pleasing  to  the  Most  High;  for  they  seek  the  welfare 
of  body,  mind,  and  spirit,  and  they  never  fail  to  realize  their  ends  whenever  they 
are  permitted  to  operate.  In  the  offering  of  such  sacrifices,  all  Christian  churches 
and  Christian  professors  would  be  most  consistently  engaged;  and  if  so  employed, 
how  immensely  would  the  well-being  of  the  human  family  be  promoted  ! 

John  Wesley,  in  January,  1763,  preached  a  sermon  before  the  revived  Society 
for  the  Reformation  of  Manners,  in  which  he  says,  "  For  this  end  a  few  persons  in 
London,  toward  the  close  of  the  last  century,  united  together,  and  incredible  good 
•was  done  by  them  for  near  forty  years.  But  then,  most  of  the  original  members 
being  gone  to  their  reward,  those  who  succeeded  them  grew  faint  in  their  mind 
and  departed  from  the  work,  so  that,  a  few  years  ago,  the  society  ceased."  As  the 
formation  of  this  society  manifested  true  Christian  zeal  and  virtue,  and  the  falling 
away  from  its  support  evinced  unfaithfulness  and  coldness;  so  to  refuse  to  do 
almost  '  incredible  good '  in  the  cause  of  Temperance  is  to  incur  the  condemnation 
of  the  text ;  "  He  who  knoweth  to  do  good,  and  doeth  it  not,  to  him  */  is  sin" 


THE 


GENERAL   EPISTLE   OF  ST  JAMES. 


CHAPTER  I.    VERSES  13—15. 

13  Let  no  man  say  when  he  is  tempted,  I  am  tempted  of  God :  for 
God  cannot  be  tempted  with  evil,  neither  tempteth  he  any  man: 
14  But  every  man  is  tempted,  when  he  is  drawn  away  of  his  own  lust, 
and  enticed.  15  Then  when  lust  hath  conceived,  it  bringeth  forth 
sin :  and  sin,  when  it  is  finished,  bringeth  forth  death. 


Obs.  I.  As  God  cannot  tempt  men  to  evil,  we  may  be  fully  assured  that  He 
cannot  approve  the  use  of  that  which  is  intrinsically  an  insidious  temptation  to  evil, 
involving  the  ruin  of  millions  of  our  species.  Dr  Thomas  Reid,  Professor  of  Moral 
Philosophy,  nearly  a  century  ago,  pointed  out  the  true  causation  of  the  drinker's 
lust  and  the  drunkard's  appetite: — "Besides  the  appetites  which  Nature  hath 
given  us,  for  useful  and  necessary  purposes,  we  may  create  appetites  which  Nature 
never  gave.  The  frequent  use  of  things  which  stimulate  the  nervous  system  pro- 
duces a  languor  when  their  effect  is  gone  off,  and  a  desire  to  repeat  them.  By  this 
means  a  desire  of  a  certain  object  is  created,  accompanied  by  an  uneasy  sensation. 
Both  are  removed  for  a  time  by  [the  use  of]  the  object  desired;  but  they  return 
after  a  certain  interval.  Such  are  the  appetites  which  some  men  acquire  for  the 
use  of  tobacco,  for  opiates,  and  for  intoxicating  liquors  "  (Works,  Hamilton's  Ed., 
p.  553).  God  creates  no  deceitful  meats  or  drinks. 

2.  As  subjective  temptation  lies  in  human  lust  (/'.  e.  illicit  or  ill-regulated  desire 
of  any  degree),  it  becomes  our  plain  and  positive  duty  to  avoid  whatever  stimulates 
this  lust ;  but  who  can  name  a  stimulus  to  the  chief  vices  of  mankind  comparable 
to  intoxicating  drink  ? 

3.  The  craving  for  drink  is  most  prolific  in  bringing  forth  sin,  and  of  sin  the 
issue  is  death,   physical  and  moral,   temporal  and   eternal.     Strong  drink  is   a 
deceitful  but  ceaseless  destroyer  ;  and  as  every  lust  of  the  flesh  finds  in  it  its  appro- 
priate fuel  and  fire,  its  aggregate  influence  on  human  seduction  and  ruin  baffles 
alike  calculation  and  conception. 


CHAPTER  III.    VERSE  8. 

But  the  tongue  can  no  man  tame;  //  is  an  unruly  evil,  full  of 
deadly  poison. 

AN  UNRULY  EVIL]  Akatascheton  kakon,  an  'uncoercible  evil.'     Codices  Aleph, 
A,  and  B  reads  akatastaton  kakon,  'a  disorderly  (or  seditious)  evil.' 


382  JAMES,    IV.    I/. 


It  has  been  argued  that  "as  the  tongue  is  not  to  be  cut  out  or  unused,  although 
it  is  so  strongly  denounced,  therefore  wine,  though  styled  '  a  mocker,'  is  not  to  be 
renounced."  The  reply  is  twofold : — 

1.  That  St  James  uses  the  word  *  tongue '  figuratively,  and  as  the  mere  organ 
of  that  evil  disposition  which  he  describes  as    'a  deadly  poison.'     A  child  can 
perceive  that  the  tongue — the  physical  instrument — is  not  meant,  and  that  were  it 
cut  out  the  evil  disposition  would  remain,  and  find  expression  another  way.     But 
when  it  is  said  'wine  is  a  mocker,'  the  figure  does  not  lie  in  the  'wine'  but  in  the 
word   'mocker,'  the  force  of  the  figure   consisting  in  the  fact  that  wine  itself, 
actually  and  directly,  exerts  an  effect  upon  the  drinker  entitling  it  to  the  name  of 
*  mocker ' ;  so  that  by  the  removal  of  the  wine  the  whole  of  this  effect  must  cease, 
and  so  much  of  sin  and  misery  be  spared.     If  instead  of  '  wine '  we  should  say 
'the  cup  is  a  mocker,'  we  should  have  a  figure  corresponding  to  the  one  in  this 
text,  as  '  cup '  would  stand  in  the  same  relation  to  '  wine '  which  '  tongue '  holds  to 
the  'evil  heart,'  whose  venom  it  gives  forth.     Hence, — 

2.  This  text,  rightly  understood,  carries  with  it  a  conclusion  directly  opposite  to 
that  of  the  objector;  for  as  the  'poison '  complained  of  is  not  to  be  tolerated  or 
tampered  with,   so  neither  is  the   wine  whose  quality  is  described  in  analogous 
terms.     Get  rid  of  the  real  moral  agent — the  bad  disposition — and  the  tongue  will 
become  pure ;  so  get  rid  of  the  real  physical  agent — the  wine — and  the  cup  that 
contained  it  will  be  harmless. 


CHAPTER  IV.    VERSE  17. 

Therefore  to  him  that  knoweth  to  do  good,  and  doeth  it  not,  to 
him  it  is  sin. 


The  original  word  translated  ''good '  is  kalon,  '  beautiful '  ==  excellent ;  and  to 
him  who  knows  what  is  suitable  to  be  done,  and  does  it  not,  the  omission  is 
counted  as  sin.  (i)  No  positive  act  of  evil  is  required — simply  the  neglect  of  what 
is  good.  The  first  and  worst  neglect  of  Men  is  the  neglect  of  the  Truth ;  and  it  is 
now,  as  in  the  days  of  the  Redeemer,  the  great  condemnation,  that  though  truth 
has  come  into  the  world,  men  love  darkness  rather  than  light.  The  first  duty  of 
man  is  truth-seeking,  the  second  truth-ofomg.  (2)  No  positive  command  is  required, 
Divine  or  social ;  it  is  enough  that  the  act  would  have  been  excellent  or  useful  to 
render  the  neglect,  sin  to  the  neglecter.  (3)  Knowledge  is,  of  course,  presupposed, 
for  he  who  does  not  know  what  is  kalon,  cannot  consciously  do  it ;  but  men  are 
responsible  for  the  possession  of  this  knowledge,  especially  where  it  is  easily  attain- 
able. St  Paul  had  said  that  "whatever  is  not  of  faith,"  i.  e.  is  not  done  from  a 
sense  of  right,  "is  sin";  and  St  James  here  presents  the  counterpart  truth,  that 
it  is  also  sin  to  know  what  is  morally  loveable  and  not  to  do  it.  This  principle 
effectually  disposes  of  the  objectors  who  refuse  to  recognize  the  duty  of  abstinence, 
unless  an  explicit  and  universal  command  can  be  shown  for  it!  Others  fondly 
think  that  so  long  as  they  do  not  '  admit '  the  duty  of  abstinence,  it  is  no  duty  to 
them ! — as  if  idle  '  opinions  '  could  overrule  the  law  of  God !  St  James  affirms  a 
doctrine  quite  different  from  this.  According  to  him,  a  perception  of  the  excellence 
of  abstinence — its  suitableness  and  utility — constitutes  a  rule  of  duty  which  cannot 
be  neglected  without  guilt.  Much  care  and  charity  is  called  for  in  applying  this  rule 
to  others,  but  wow-abstainers  cannot  be  too  candid  and  faithful  in  applying  it  to 
themselves.  Nor  will  the  plea  of  want  of  knowledge  avail  for  the  past,  unless  the 
ignorance  has  been  unavoidable,  without  prejudice,  and  honest 


THE   FIRST 

GENERAL   EPISTLE  OF   ST  PETER. 


CHAPTER  I.    VERSE  13. 

Wherefore  gird  up  the  loins  of  your  mind,  be  sober,  and  hope  to 
the  end  for  the  grace  that  is  to  be  brought  unto  you  at  the  revelation 
of  Jesus  Christ. 


BE  SOBER]  Neephontes,  'being  abstinent.'  Codex  B  reads  nephontes.  The 
ancient  tradition  which  identifies  St  Peter  with  the  Nazarites,  gives  peculiar  force 
to  this  use  of  necphontes ;  as  also  does  the  figure  employed — that  of  racers  who 
brace  themselves  up  to  their  task,  and  who,  exercising  a  complete  control  over 
their  appetites,  hope  on  as  they  run,  looking  for  the  prize.  In  full  accordance 
with  this  view  are  the  injunctions  against  'former  lusts'  (ver.  14);  to  the  practice 
of  holiness  and  fear  (ver.  15 — 17);  the  figure  of  'a  holy  priesthood  offering  up 
spiritual  sacrifices  '  (chap.  ii.  5);  '  a  royal  priesthood'  (ver.  9);  and  the  warning 
against '  fleshly  lusts  which  war  against  the  soul  '  (ver.  1 1 ).  Why  should  Christians, 
as  a  race  of  priests,  be  found  less  careful  than  were  the  priests  of  Levi,  who  were 
forbidden  to  use  wine  and  strong  drink  when  in  attendance  in  the  temple,  lest  they 
should  transgress  and  displease  God?  If  fleshly  lusts  are  to  be  avoided,  what 
else  but  common  wisdom  is  it  to  renounce  their  most  subtle  and  dangerous  excite- 
ment ?  [On  the  opposition  of  the  neephonist  soul  to  strong  drink,  see  the  quota- 
tion from  Philo,  in  Note  on  I  Thess.  v.  6.  ] 


CHAPTER  II.    VERSES  13,  14. 

13  Submit  yourselves  to  every  ordinance  of  man  for  the  Lord's 
sake:  whether  it  be  to  the  king,  as  supreme;  i4Or  unto  governors, 
as  unto  them  that  are  sent  by  him  for  the  punishment  of  evildoers, 
and  for  the  praise  of  them  that  do  well. 


If  a  parenthesis  be  placed  before  '  whether '  and  after  '  by  him,'  or  even  a  comma 
after  'him,'  a  good  sense  will  be  realized,  and  the  contradiction  of  the  doctrine, 
that  as  to  some  ordinances  ('  idolatry,'  to  wit)  we  must  'obey  God  rather  than  men/ 
will  disappear.  The  word  translated  '  ordinance '  is  literally  '  creature '  (ktisis) ; 
but  the  context  shows  the  absurdity  of  understanding  it  without  limitation.  Tested 
by  the  rule  of  this  text  (that  the  institution  Christians  must  contentedly  accept,  is 


384  I    PETER,   IV.    I — 5. 


one  tkat  represses  evil-doing  and  encourages  those  citizens  that  do-well),  the  licensed 
liquor  traffic  must  be  condemned  as  a  mistake  on  the  part  of  Government,  which 
frustrates  the  very  end  and  aim  of  righteous  law.  The  purpose  of  all  social 
arrangements  should  be,  as  Mr  Gladstone  has  hinted,  to  make  it  hard  to  do  wrong 
and  easy  to  do  right. 


CHAPTER  II.     VERSE  21. 


For  even  hereunto  were  ye  called  :  because  Christ  also  suffered  for 
us,  leaving  us  an  example  that  ye  should  follow  his  steps. 


EXAMPLE]  Hupogrammos,  f  a  word-or-writing  copy '  =  pattern  for  imitation. 
This  of  course  implies  'in  like  circumstances.'  In  John  xiii.  15,  we  have 
hupodeigma,  'a  sample  set  under''  one's  eyes  for  imitation  or  for  warning,  as  the 
nature  of  the  case  or  the  context  may  determine. 


No  passage  has  been  more  abused  than  this,  when  employed  to  justify  the 
gratification  of  our  lusts.  Men  need  no  solemn  exhortations  to  induce  them  to  do 
what  is  pleasant  to  the  sensuous  nature,  but  only  to  that  which  will  mortify  their 
pride  or  curb  their  appetites;  and  in  such  connection,  and  for  such  ends,  were 
these  Divine  injunctions  given.  'Christ  also  suffered  for  us,  leaving  us  an 
example,' — suffered  patiently,  piously,  ungrudgingly,  for  you,  that  you  might  do 
the  same  for  others.  We  are  to  think,  feel,  and  walk  as  He  did;  observing 
His  principles  of  self-denial,  even  where  our  circumstances  may  not  be  the  same. 
"But,"  as  Professor  John  Brown,  D.D.,  pithily  remarks,  "His  circumstances  and 
ours  are  often  very  different ;  so  that  an  action  which  was  right  in  Him  might  be 
wrong  in  us.  Knowing  the  hearts  of  men,  for  example,  he  spoke  to  hypocrites  in 
a  way  that  it  would  be  presumptuous  in  us  to  speak  to  any  man.  .  .  .  We 
should  err  if  we  were  to  draw  the  conclusion  that  we  ought  to  have  as  little  to  do 
with  politics  as  Jesus  Christ  had ;  for  our  place,  as  citizens  of  a  free  commonwealth, 
is  very  different  from  His,  who  had  no  political  standing  at  all  in  the  existing 
forms  of  rule,  whether  Jewish  or  Roman." — 'Expository  Discourses,'  x.)  Our 
Lord  had  a  higher  mission  than  seeking  mere  political  reform  by  a  hopeless  local 
agitation,  for  instance,  against  the  corruptions  and  outrages  of  the  slave-system 
then  prevalent.  In  this  respect  He  was  no  'example*  to  Englishmen  and 
Americans,  who,  having  by  Providence  been  invested  with  political  influence  and 
privileges,  have  righteously  combined  and  organized  their  power  for  the  total 
overthrow  of  the  'sum  of  all  villanies,'  thereby  paving  the  way  for  the  possible 
practice  of  Christ's  law  of  universal  brotherhood. 


CHAPTER  IV.    VERSES  i — 5. 

x  Forasmuch  then  as  Christ  hath  suffered  for  us  in  the  flesh,  arm 
yourselves  likewise  with  the  same  mind :  for  he  that  hath  suffered  in 
the  flesh  hath  ceased  from  sin ;  2  That  he  no  longer  should  live  the 
rest  of  his  time  in  the  flesh  to  the  lusts  of  men,  but  to  the  will  of  God. 
3  For  the  time  past  of  our  life  may  suffice  us  to  have  wrought  the 
will  of  the  Gentiles,  when  we  walked  in  lasciviousness,  lusts, 


I    PETER,   IV.    7.  385 


excess  of  wine,  revellings,  banquetings,  and  abominable  idolatries : 
4  Wherein  they  think  it  strange  that  ye  run  not  with  them  to  the  same 
excess  of  riot,  speaking  evil  of  you :  5  Who  shall  give  account  to  him 
that  is  ready  to  judge  the  quick  and  the  dead. 


V.  3.  EXCESS  OF  WINE]  Oinophlugials,  'vinous  excesses.'  Codex  B  reads 
oinophlugiois,  and  Codex  Aleph  (first  hand)  has  oinophntgiois,  probably  a  copyist's 
error. 

REVELLINGS]  Ifomois,  'debaucheries,'  the  rioting  and  immoralities  consequent 
on  indulgence  in  wine. 

BANQUETINGS]  Potois,  'drinkings' =drinking-matches,  social  tippling.  Per- 
haps no  better  English  equivalent  could  be  suggested  than  'wine-parties,' — a  name 
given  to  certain  social  gatherings  very  frequent  among  the  undergraduates  of  our 
national  universities. 

V.  4.  THE  SAME  EXCESS  OF  RIOT]  Teen  auteen  tees  asotias  anachutin,  '  the  same- 
outpouring  (redundancy)  of  dissoluteness.'  Asutia,  translated  'excess'  in  Ephes. 
v.  18,  is  here  rendered  'riot.'  Anachusis  signifies  the  act  of  emptying  out,  as  of  a 
river  pouring  itself  into  the  sea. 


1.  The  apostle,  in  the  above  passage,  draws  a  dark  picture  of  the  times,  but  the 
testimony  of  contemporary  writers  corroborates  its  truth.     The  profligacy  of  the 
Gentile  world  was  boundless,  and  associated  in  all  its  exercises  with  the  intoxicating 
liquors  then  in  use.     [See  the  testimony  of  Pliny  and  Philo  in  the  Note  on  Gal. 
v.  19—21.] 

2.  That  separation  from  all  drinking  associations  which  Christianity  rendered 
imperative,  would  go  far  to  secure  a  state  of  sobriety  little  short  of  that  now  con- 
nected with  the  Temperance  movement ;  and  the  spirit  of  this  passage  favors  the 
use  of  all  expedients  by  which  the  blot  of  intemperance  may  be  expunged  or — 
better  still — averted.     The  surprise  of  the  heathen  that  Christians  did  not  exhibit 
'  the  same '  profusion  of  ruinous  depravity  as  themselves,  is  not  to  be  regarded  as 
an  admission  that  some  profligacy  was  practiced  by  true  Christians,  or  permitted  by 
their  religion.     Because  excess  in  vice  was  interdicted,  no  inference  in  favor  of 
any  indulgence  in  what  was  evil  or  dangerous  could  be  properly  drawn  by  them 
or  by  us.     The  flagon  may  be  denounced  as  a  curse  without  an  implicit  approval 
of  the  glass  as  being  good  or  safe. 


CHAPTER  IV.    VERSE  7. 

But  the  end  of  all  things  is  at  hand :  be  ye  therefore  sober,  and 
watch  unto  prayer. 


BE  YE  THEREFORE  SOBER]  SOphronffsate  oun,  'be  ye  sober-minded,  therefore.' 

AND  WATCH  UNTO  PRAYER]  Kai  neepsate  fis  fas  proscuchas,  'and  be  abstinent 

in  order  to  the  prayers.'     Codices  Aleph,  A,  and  B  omit  the  tas,  'the,'  before 

proseuchas,    'prayers.'     That  neepsate  is  here  to  be  taken  to  refer  to   physical 

sobriety,  is  probable  from  its  association  with  sdfhronizo,  denoting  mental  sobriety, 

and  from  the  natural  antithesis  of  such  a  state  to  the  vices  depicted  in  ver.  3. 

Bishop  Jebb  considers  '  watching  unto  prayer '  as  =  '  vigilantly  guarding  against 

whatever  is  unfriendly  to  devotion ' ;  and  the  term  selected  (drink  not),  upon  the 

49 


386  i   PETER,  v.  8. 


face  of  it,  suggests  that  '  strong  drink '  is  specially  unfriendly,  by  destroying  watch- 
fulness. "The  language,"  says  Dr  John  Brown,  "is  peculiar.  First,  what  is 
meant  by  watching  ?  In  the  original  signification  it  refers  to  a  physical  state  of 
the  body  and  mind  rather  than  to  a  moral  state  of  the  mind.  It  is  descriptive  of 
that  state  in  which  all  the  faculties  are  awake  and  active."  This,  of  course,  is  the 
fit  state  for  watching.  Hence  Sir  B.  Brodie,  in  his  'Psychological  Inquiries,'  lays 
it  down  as  a  law,  that  night-nurses  should  abstain  from  the  narcotic  alcohol.  And 
it  hardly  needs  argument  to  show  that  what  antagonizes  physical  alertness,  and 
dims  the  physical  eyes,  is  altogether  incompatible  with  spiritual  sensibility  and 
moral  watchfulness,  the  conditions  of  enlightened,  true,  and  acceptable  prayer. 
Wine,  '  that  tends  to  drowsiness  in  the  brain,'  cannot  promote  vigilance  and  piety 
in  the  soul.  If  neepho  is  thought  to  be  used  frequently  in  the  sense  of  '  to  be  calm, 
cool,  self-collected,'  there  is  an  implied  reference  to  the  state  of  body  and  mind 
consequent  on  abstinence  from  exciting  drinks.  The  passage  may  be  paraphrased, 
"The  end  of  all  things  draws  near;  therefore  be  sober  in  mind  and  abstemious 
in  life,  in  order  that  you  may  be  the  better  able  to  engage  in  the  exercises  of  devo- 
tion suitable  to  so  solemn  a  crisis."  [As  to  neepho,  see  Note  on  I  Thess.  v.  6 — 8.] 


CHAPTER  V.    VERSE  8. 


Be  sober,  be   vigilant;   because   your  adversary   the   devil,  as  a 
roaring  lion,  walketh  about,  seeking  whom  he  may  devour. 


BE  SOBER]  Neepsate,  'be  abstinent.'  The  English  translators  here  render  by 
'  be  sober '  the  word  they  had  rendered  (chap.  iv.  7)  '  watch. ' 

BE  VIGILANT]  Greegoreesate,  'be  wakeful.'  This  corresponds  to  the  language 
of  St  Paul  (l  Thess.  v.  6),  '  let  us  watch  (greegoromen)  and  be  sober  (neephomeriy ; 
and  though  the  order  is  different,  the  sense  is  the  same.  St  Paul  mentions  mental 
wakefulness,  and  then  abstemiousness  as  the  physical  condition  of  it ;  St  Peter  first 
names  the  physical  condition,  and  then  the  mental  result. 

FOR  YOUR  ADVERSARY]  Antidikos,  'accuser,'  a  legal  term  originally  applied  to 
the  plaintiff  in  a  suit. 

THE  DEVIL]  Diabolos,  'devil,'  the  tempter  and  calumniator  of  the  good. 

SEEKING  WHOM  HE  MAY  DEVOUR]  Zeeton  tina  katapiee,  'seeking  whom  he 
may  swallow  (drink)  down.'  The  contrast  between  neepsate  (from  nee  pino,  '  not 
to  drink')  and  katapiee  (from  katapino,  'to  drink  down')  has  not  escaped  the 
observation  of  Dr  Adam  Clarke,  who  thus  comments: — "It  is  not  every  one  that 
he  can  swallow  down.  Those  who  are  sober  and  vigilant  are  proof  against  him ; 
these  he  may  not  swallow  down.  Those  who  are  drunk  with  the  cares  of  this 
world,  and  are  unwatchful,  these  he  may  swallow  down.  There  is  a  beauty  in  this 
verse,  and  striking  apposition  between  the  first  and  last  words,  which  I  think  have 
not  been  noticed ; — Be  sober,  neepsate,  from  nee,  not,  and  piein,  to  drink — do  not 
swallow  down — and  the  word  katapiee,  from  kata,  down,,  and  piein,  to  drink.  If 
you  swallow  strong  drink  down,  the  devil  will  swallow  you  down.  Hear  this,  ye 
drunkards,  topers,  tipplers,  or  by  whatsoever  name  ye  are  known  in  society,  or 
among  your  fellow-sinners,  strong  drink  is  not  only  your  way  to  the  devil,  but  the 
devil's  way  into  you.  Ye  are  such  as  the  devil  particularly  may  swallow  down." 


I    PETER,    V.    8.  387 


Professor  John  Brown,  D.D.,  in  his  '  Discourses  on  the  First  Epistle  of  St  Peter/ 
confirms  this  interpretation  of  neepsate : — "Its  proper  signification  is  '  to  be  absti- 
nent,' etc.  The  word  may  be  understood  either  literally  or  figuratively.  If 
literally,  we  are  here  taught  that  temperance  is  necessary,  in  order  to  our  resisting 
the  devil.  And,  certainly,  nothing  can  be  more  obviously  true.  The  natural 
tendency  of  intoxicating  drinks  is  to  diminish  the  power  of  conscience  and  reason, 
and  to  increase  the  power  of  the  lower  principles  of  our  nature,  animal  appetite  and 
irascible  feeling.  It  increases  the  strength  of  what  needs  to  be  restrained,  and 
weakens  the  strength  of  what  is  fitted  and  intended  to  restrain.  While  this  is 
undoubtedly  tntf,  and  highly  important,  [yet]  as  the  corresponding  [rather,  con- 
sequential] term,  'be  vigilant,'  is  plainly  to  be  understood  in  a  figurative  sense,  we 
apprehend  the  expression  before  us  must  also  be  interpreted  figuratively ;  an  inter- 
pretation which  substantially  includes  the  literal  meaning^  while  it  includes  much 
more"  (iii.  p.  356).  This  is  certainly  an  oversight  on  the  part  of  the  Professor, 
since  there  is  no  canon  of  criticism  to  compel  all  words  in  a  sentence  to  be  under- 
stood collectively  in  a  literal,  or  collectively  in  a  metaphorical  sense ;  and  it  is  here 
quite  plain  that  physical  intoxication  does  induce  moral  narcotism.  Indeed,  it  is 
not  clear  what  '  figurative '  temperance  can  mean  in  this  connection. 


THE   SECOND 

GENERAL  EPISTLE  OF  ST  PETER. 


CHAPTER  I.    VERSE  6. 

And  to  knowledge  temperance ;  and  to  temperance  patience ;  and 
to  patience  godliness. 


TEMPERANCE]  Enkrateian,  'self-restraint*  (/.  e.  as  to  the  appetites).  The 
Vulgate  has  abstinentia,  which  is  also  followed  by  Wiclif,  'abstynence.'  Tyndale 
has  'temperancy.'  As  to  enkrateia,  see  Notes  on  Acts  xxiv.  25,  I  Cor.  ix.  25,  and 
Gal.  v.  25. 


The  whole  paragraph  (ver.  5 — 8)  is  a  beautiful  figure  drawn  from  the  ancient 
choral  dance.  The  question  whether  the  order  of  the  graces  here  enumerated  is 
accidental,  has  been  generally  answered  in  the  negative,  though  there  is  some 
difference  of  opinion  as  to  the  purpose  of  the  apostle  in  the  arrangement  as  it 
stands.  Some  have  sought  the  key  in  the  tendency  of  one  grace  to  induce  the  next 
in  succession — the  tendency  of  true  'faith*  to  produce  'virtue,'  i.e.  moral  courager 
of  virtue  to  induce  'knowledge,'  and  of  knowledge  to  beget  'temperance,'  etc. ; 
while  others,  with  perhaps  more  insight,  have  sought  the  clue  of  connection  in  the 
necessity  of  so  conjoining  one  grace  with  another,  that  a  certain  tendency  to  excess 
may  be  arrested  ;  as  if  the  apostle  had  said,  "  In  order  that  faith  may  not  indispose 
to  active  effort,  add  to  it  moral  vigor;  and  lest  acts  of  daring  absorb  you,  add  to 
them  knowledge;  and  lest  knowledge  render  you  careless  of  a  pure  morality, 
exercise  self-restraint  over  bodily  desires ;  and  lest  physical  continence  make  you 
too  self-regarding,  add  to  it  patience" — the  subjective  and  objective  being  so  united 
as  to  prevent  an  undue  preponderance  of  either.  The  importance  attached  to 
'  temperance '  in  the  great  code  of  Christian  ethics  cannot  be  denied ;  and  experience 
has  proved  that  the  spirit  of  temperance  cannot  be  more  wisely  exemplified  than 
in  promoting  abstinence  from  intoxicating  drinks.  Knowledge,  when  sufficiently 
comprehensive,  prompts  to  this  course ;  and  temperance,  so  exhibited,  is  followed 
by  practical  benefits,  which  knowledge  in  itself  cannot  impart,  and  is  a  guard 
against  evils  from  which  knowledge  in  the  abstract  cannot  protect.  Many  are  the 
warning  examples  of  men  who  have  vainly  trusted  in  '  knowledge '  and  intellect  to 
save  them  from  the  insidious  and  ensnaring  influence  of  strong  drink. 


THE  BOOK  OF 


THE    REVELATION   OF   ST   JOHN. 


CHAPTER  II.    VERSE  14. 

But  I  have  a  few  things  against  thee,  because  thou  hast  there  them 
that  hold  the  doctrine  of  Balaam,  who  taught  Balak  to  cast  a 
stumblingblock  before  the  children  of  Israel,  to  eat  things  sacrificed 
unto  idols,  and  to  commit  fornication. 


The  sin  of  Balaam  consisted  in  his  accursed  love  of  filthy  lucre,  which  led  him 
to  suggest  to  Balak  certain  means  of  tempting  Israel  to  sin.  But  the  Divine 
punishment  fell  not  only  on  the  guilty  Moabites,  but  on  the  still  more  guilty 
prophet  The  '  wages  of  unrighteousness  '  proved  his  destruction.  Is  it  not 
to  be  deeply  deplored  that,  for  Mammon's  sake,  tens  of  thousands  of  men  are 
found  in  our  professedly  Christian  land  to  set  before  their  neighbors  a  snare  in  the 
form  of  temptations  to  indulgence  in  intoxicating  liquors,  by  which  every  kind  of 
disease  and  lust  is  generated  or  inflamed?  And  though  the  Government  tax  on 
these  liquors  may  be  regarded  as  a  restriction  upon  their  use,  the  effect  of  the  tax, 
in  adding  to  the  revenue,  is  demoralizing  to  the  State.  This  was  perceived  by  the 
Rev.  John  Wesley,  who,  in  his  'Thoughts  on  Scarcity,'  published  in  1773,  after 
characterizing  ardent  spirit  as  'poison  that  destroys  not  only  the  strength  of  life, 
but  also  the  morals  of  our  countrymen,'  exclaimed,  "  Oh,  tell  it  not  in  Constantinople 
that  the  English  raise  the  royal  revenue  by  selling  the  flesh  and  blood  of  their 
countrymen." 

CHAPTER  VI.    VERSE  6. 

And  I  heard  a  voice  in  the  midst  of  the  four  beasts  say,  A  measure 
of  wheat  for  a  penny,  and  three  measures  of  barley  for  a  penny ;  and 
set  thou  hurt  not  the  oil  and  the  wine. 


THE  OIL  AND  THE  WINE]  To  elaion  kai  ton  oinon,  'the  oil  and  the  wine.' 
Hence  both  oil  and  wine  seem  put  for  the  solid  fruits,  the  olive  and  the  grape 
yielding  the  fluid  oil  and  oinon,  if,  indeed,  the  olive  tree  and  vine  be  not  intended. 
Wetstein  gives,  as  an  illustration  of  this  phraseology,  an  extract  from  Cicero's 
Natura  Deorum  (ii.  12): — Quid  de  vitibus  olivetisque  dicam,  quorum  ubtrrimi 
lactissimiqut  fructus  nihil  omnino  ad  btstias  ftrtinent  ? — '  \Vhat  shall  I  say  of  vines 
and  olive  trees,  whose  richest  and  juciest  fruits  are  not  the  least  adapted  to  the 


39°  REVELATION,    VIII.    IO,    II. 

beasts  ?'  The  notion  that  Mohammedanism  is  intolerant  of  the  vine  is  a  Westera 
view,  though  sanctioned  by  so  recent  and  generally  excellent  a  witness  as  Dean 
Stanley,  who  says,  in  his  'Palestine  and  Sinai,'  p.  421,  speaking  of  the  vine,  that 
Christians  and  Jews  alone  '  can  properly  cultivate  what  is  to  Mussulmans  a  for- 
bidden fruit';  whereas  Mohammed,  in  the  Koran,  chap.  16,  expressly  distinguishes 
between  the  natural  produce  of  the  vine  and  the  artificial  preparations  of  the  wine- 
maker: — "We  give  you  to  drink  pure  milk,  which  is  swallowed  with  pleasure  by 
those  who  drink  it.  And  of  the  fruits  of  palm  trees  and  of  grapes  ye  obtain  an 
inebriating  liquor,  and  also  good  nourishment;"  on  which  Sale  remarks,  "Not 
only  wine,  which  is  forbidden,  but  also  lawful  food,  as  dates,  raisins,  a  kind  of 
honey  flowing  from  the  dates,  and  vinegar." 


CHAPTER  VIII.    VERSES  10,  u. 

10  And  the  third  angel  sounded,  and  there  fell  a  great  star  from 
heaven,  burning  as  it  were  a  lamp,  and  it  fell  upon  the  third  part  of 
the  rivers,  and  upon  the  fountains  of  waters;  n  And  the  name  of  the 
star  is  called  Wormwood :  and  the  third  part  of  the  waters  became 
wormwood :  and  many  men  died  of  the  waters,  because  they  were 
made  bitter. 


V.  u.  WORMWOOD]  Ho  apsinthos.  Dr  Alford,  in  his  Note  on  this  passage, 
offers  the  following  remarks  : — "  It  is  hardly  possible  to  read  of  this  third  plague 
and  not  to  think  of  the  deadly  effect  of  these  strong  spirituous  drinks,  which  are,  in 
fact,  water  turned  into  poison.  The  very  name  absinthe  is  not  unknown  in  their 
nomenclature,  and  there  is  no  effect  which  could  be  more  aptly  described  by  the 
falling  of  fire  into  water  as  this  which  results  in  ardent  spirit,  in  that  which  the 
simple  islanders  of  the  South  Sea  call  fire-water.  That  this  plague  may  go  on  to 
destroy  even  this  fearful  proportion  of  the  ungodly  [a  third]  in  the  latter  days,  is 
far  from  impossible,  considering  its  prevalence,  even  now,  in  some  parts  of  the 
civilized  world.  But  I  mention  this  rather  as  an  illustration  than  as  an  interpreta- 
tion." It  is  a  curious  coincidence  that  the  most  deadly  form  of  ardent  spirit  yet 
manufactured  in  Europe — a  veritable  '  poisoned  poison ' — is  called  absinthe.  It  is 
of  a  green  color,  and,  when  not  adulterated  with  copper,  derives  its  peculiar  hue 
and  bitter  taste  from  a  vegetable  production.*  The  observations  of  Dean  Alford 
do  him  credit  as  evincing  a  feeling  appreciation  of  the  ravages  of  ardent  spirit ;  but 
he  can  scarcely  have  been  ignorant  that  similar  havoc  has  been  caused  by  other 
forms  of  inebriating  liquor.  He  is  pleased  to  term  distilled  spirit  '  water  turned 
into  poison,'  yet  (strange  inconsistency)  the  poisonous  element  in  distilled  spirit  is 
identical  with  the  intoxicating  agent  which,  according  to  the  Dean,  the  Lord 
directly  infused  into  the  water  at  the  Cana  wedding-feast,  and  thereby  converted  it 
into  wine  !  In  ardent  spirit  the  alcohol  formed  by  fermentation  is  not  so  diluted 
as  in  fermented  drinks,  but  chemically  it  is  the  same,  and  operates  physiologically 
in  an  exactly  similar  way.  Very  much  also  of  the  ardent  spirit  consumed  as  grog, 
punch,  and  spirits-and-water,  is  possessed  of  an  alcoholic  potency  much  less  than 
that  of  the  ports  and  sherries  in  fashionable  use. 

*  The  chief  seat  of  its  manufacture  is  amongst  the  Jura  mountains,  the  agents  being  monks,  who 
derive  an  immense  revenue  from  its  sale. 


REVELATION,    XIV.    8,    IO,    1 8 — 2O.  391 

CHAPTER  XIV.    VERSE  8. 

And  there  followed  another  angel,  saying,  Babylon  is  fallen,  is 
fallen,  that  great  city,  because  she  made  all  nations  drink  of  the  wine 
of  the  wrath  of  her  fornication. 


OF  THE  WINE  OF  THE  WRATH  OF  HER  FORNICATION]  Ek  tou  oinou  tou 
thumou  tees  porncias  autees,  'from  the  wine  of  the  heat  [or  passion]  of  her  forni- 
cation.' 

The  Christian  seer  (like  the  elder  prophets  of  Judaism)  employs  intoxicating 
wine  as  a  striking  symbol  of  spiritual  iniquity.*  By  thumos  here  is,  probably,  not 
to  be  understood  'wrath,'  since  'the  wine  of  fornication'  is  not  productive  of 
anger,  but  of  furious  illicit  desire.  Both  'rage'  and  'passion'  have  in  English 
the  sense  of  mental  excitement,  taking  the  form  either  of  anger  or  vehement 
desire.  If  thumos  is  interpreted  in  the  sense  of  'wrath,'  the  meaning  must  be 
that  the  '  fornication '  spoken  of  is  a  means  of  provoking  the  wrath  of  God  as  dis- 
played in  his  punitive  dispensations. 


CHAPTER  XIV.    VERSE  10. 

The  same  shall  drink  of  the  wine  of  the  wrath  of  God,  which  is 
poured  out  without  mixture  into  the  cup  of  his  indignation ;  and  he 
shall  be  tormented  with  fire  and  brimstone  in  the  presence  of  the  holy 
angels,  and  in  the  presence  of  the  Lamb. 


OP  THE  WINE  OF  THE  WRATH  OF  GOD,  WHICH  IS  POURED  OUT  WITHOUT 
MIXTURE]  Ek  tou  oinou  tou  thumou  tou  Thcou,  tou  kekerasmenou  akratou,  'from 
the  wine,  mingled,  unmixed  (undiluted),  of  the  wrath  of  God.' 

The  English  translators  have  missed  the  true  sense  and  force  of  the  original, 
for  the  wine  is  kekerasmenon,  'mixed'  (not  'poured  out');  and  also  akraton, 
1  unmixed ' — that  is,  it  is  mixed  with  powerful  drugs  to  render  it  more  heady,  but 
4  unmixed '  with  water  by  which  its  potency  would  be  reduced.  This  verbal 
paradox  imparts  to  the  description  a  startling  vividness  and  lurid  glow.  [See  Note 
on  Isa.  Ixiii.  6.] 


CHAPTER  XIV.    VERSES  18 — 20. 

isAnd  another  angel  came  out  from  the  altar,  which  had  power 
over  fire ;  and  cried  with  a  loud  cry  to  him  that  had  the  sharp  sickle, 
saying,  Thrust  in  thy  sharp  sickle,  and  gather  the  clusters  of  the  vine 
of  the  earth ;  for  her  grapes  are  fully  ripe.  19  And  the  angel  thrust 
in  his  sickle  into  the  earth,  and  gathered  the  vine  of  the  earth,  and 
cast  it  into  the  great  winepress  of  the  wrath  of  God.  20  And  the 
winepress  was  trodden  without  the  city,  and  blood  came  out  of  the 
winepress,  even  unto  the  horse  bridles,  by  the  space  of  a  thousand 
and  six  hundred  furlongs. 

•  Benson,  following  Bishop  Newton,  has  this  comment :  "  Th*  wint  t>f  her  vrraik—  or  rather,  '  of 
the  inflaming  wine '  of  her  fornication.  Hers  was  a  kind  of  circean  cup.  with  poisoned  liquor  to 
intoxicate  and  inflame  mankind  to  spiritual  fornication.  St  John,  in  these  figures,  copies  the  ancient 
prophets." 


,    392  REVELATION,    XVII.    I,    2. 

V.  1 8.  AND  GATHER  THE  CLUSTERS  OF  THE  VINE  OF  THE  EARTH]  Kai  trugeesOH 
tous  botmas  tees  ampelou  tees  gees,  '  and  pick  the  grapes  (or  grape-clusters)  of  the 
vine  of  the  earth.' 

FOR  HER  GRAPES  ARE  FULLY  RIPE]  Hoti  eekmasan  ai  staphulai  autees,  '  because 
her  grapes  are  perfectly  ripe.' 

V.  19.  AND  GATHERED  THE  VINE  OF  THE  EARTH]  Kai  etrugeese  teen  ampelon 
tees  gees,  '  and  picked  the  vine  of  the  earth.'  The  principal  MSS.  read  tees  ampe- 
lou, 'of  the  vine.' 

THE  GREAT  WINEPRESS  OF  THE  WRATH  OF  GOD]  Teen  leenon  tou  thumou  tou 
Theou  teen  megaleen,  '  the  press,  the  great  (one)  of  the  wrath  of  God.' 

V.  20.  THE  WINEPRESS  .  .  OUT  OF  THE  WINEPRESS]  Hee  leenos  .  .  ek 
tees  leenou. 


This  descriptive  imagery  closely  resembles  that  employed  in  Joel  iii.  13.  The 
vine  of  the  earth  represents  earthly-minded  corrupt  human  nature ;  and  this  vine 
is  stripped  of  its  fruit, — viz.  the  evil-hearted  of  our  race,  who  are  cast  into  *  the 
press  of  the  Divine  wrath,'  so  called  because  the  wrath  of  God  causes  it  to  be 
trodden, — a  figure  of  the  penal  afflictions  which  Divine  Providence  will  bring  upon 
the  incorrigibly  guilty. 


CHAPTER  XVI.    VERSE  19. 

And  the  great  city  was  divided  into  three  parts,  and  the  cities  of 
the  nations  fell:  and  great  Babylon  came  in  remembrance  before 
God,  to  give  unto  her  the  cup  of  the  wine  of  the  fierceness  of  his 
wrath. 


THE  CUP  OF  THE  WINE  OF  THE  FIERCENESS  OF  HIS  WRATH]    To  poteerion   tou 
oinou  tou  thtimou  tees  orgees  autou. 


This  metaphor  differs  from  that  presented  in  chap.  xiv.  1 8 — 20,  for  here  the 
'  fierceness  of  the  wrath '  of  God  is  described  under  the  image  of  a  cup  of  wine, 
intoxicating  and  maddening  to  those  who  are  compelled  to  drink  it  up.  [See 
Notes  on  Psa.  Ixxv.  8;  Isa.  li.  17,  22;  Jer.  xiii.  12,  13;  Ezek.  xxiii.  31 — 34.] 


CHAPTER  XVII.    VERSES  i,  2. 

i  And  there  came  one  of  the  seven  angels  which  had  the  seven 
vials,  and  talked  with  me,  saying  unto  me,  Come  hither ;  I  will  shew 
unto  thee  the  judgment  of  the  great  whore  that  sitteth  upon  many- 
waters  :  2  With  whom  the  kings  of  the  earth  have  committed  fornica- 
tion, and  the  inhabitants  of  the  earth  have  been  made  drunk  with  the 
wine  of  her  fornication. 


V.  2.  HAVE  BEEN  MADE  DRUNK  WITH  THE  WINE  OF  HER  FORNICATION] 
Emethitstheesan  ck  tou  oinou  tees  pomeias  autees,  '  have  been  made  drunk  (made 
themselves  drunk)  from  the  wine  of  her  fornication.' 


REVELATION,   XIX.    1$.  393 

Spiritual  whoredom  is  represented  as  '  wine '  made  enticing  to  the  taste,  but 
possessed  of  a  terrible  power  to  confuse  the  understanding  and  corrupt  the  heart 


CHAPTER  XVII.    VERSE  6. 

And  I  saw  the  woman  drunken  with  the  blood  of  the  saints,  and 
with  the  blood  of  the  martyrs  of  Jesus :  and  when  I  saw  her,  I  won- 
dered with  great  admiration. 


DRUNKEN]  Methuousan,  '  drunk  '=  filled  to  the  full  =  gorged.  The  meaning 
of  methuo  here  is  clearly  one  of  fulness  or  satiety,  as  the  '  blood  of  saints  and  mar- 
tyrs '  could  not  be  supposed  to  cause  even  metaphorical  intoxication. 


CHAPTER  XVIII.    VERSE  3. 

For  all  nations  have  drunk  of  the  wine  of  the  wrath  of  her  fornica- 
tion, and  the  kings  of  the  earth  have  committed  fornication  with  her, 
and  the  merchants  of  the  earth  are  waxed  rich  through  the  abundance 
of  her  delicacies. 

OF  THE  WINE   OF  THE  WRATH  OF  HER  FORNICATION]   Ek  tou  oitlOU  tou  thuntOU 

tees  porneias  autees.  Codices  A  and  B  omit  tou  oinou,  *  of  the  wine ' ;  and  Codex  C 
reads,  ek  tees  porneias  tou  thumou  autees,  'of  the  fornication  of  her  wrath.'  If  the 
A.  V.  is  held  to  be  correct,  the  term  'wrath'  must  be  regarded  as  applied 
to  the  cup  of  fornication  prophetically,  indicating  the  consequences  which  it* 
reception  should  involve.  [See  Note  on  chap.  xiv.  8.] 


CHAPTER  XVIII.    VERSE  13. 

And  cinnamon,  and  odors,  and  ointments,  and  frankincense,  and 
wine,  and  oil,  and  fine  flour,  and  wheat,  and  beasts  and  sheep,  and 
horses,  and  chariots,  and  slaves,  and  souls  of  men. 


AND  WINE]  Kai  oinon.     Here  natural  and  artificial  things  are  all  commingled. 


CHAPTER  XIX.    VERSE  15. 

And  out  of  his  mouth  goeth  a  sharp  sword,  that  with  it  he  should 
smite  the  nations :  and  he  shall  rule  them  with  a  rod  of  iron :  and  he 
treadeth  the  winepress  of  the  fierceness  and  wrath  of  Almighty  God. 


AND    HE    TREADETH    THE    WINEPRESS    OF    THE    FIERCENESS    AND    WRATH    OF 
ALMIGHTY  GOD]  Kai  autos  patei  teen  leenon  tou  oinou  tou  thumou  tees  orgees  tou 
Theou  tou  pantokratoros,  'and  he  treadeth  the  press  of  the  wine  of  the  fierceness 
and  of  the  wrath  of  the  Almighty  God.'     [See  Note  on  chap.  xiv.  18—20.] 
50 


394  REVELATION,   XXII.    I/. 

CHAPTER  XXII.    VERSE  17. 

And  the  Spirit  and  the  bride  say,  Come.  And  let  him  that  heareth 
say,  Come.  And  let  him  that  is  athirst  come.  And  whosoever  will, 
let  him  take  the  water  of  life  freely. 


THE  WATER  OF  LIFE]  Ho  hudor  zoees,  '  the  water  of  life  '=  the  living  water. 
As  the  terrestrial  paradise  was  supplied  with  *  a  river  that  went  out  of  Eden  to 
water  it'  (Gen.  ii.  10),  so  the  vision  of  the  celestial  paradise  (Rev.  xxii.  i)  pre- 
sents the  enchanting  spectacle  of  "a  pure  river  of  water  of  life,  clear  as  crystal, 
proceeding  out  of  the  throne  of  God  and  of  the  Lamb";  and  it  is  of  this  'living 
water ' — the  unpolluted  and  peerless  Truth  of  God — that  the  children  of  men  are 
now  invited  to  drink,  that  they  may  desire  those  richer  and  deeper  draughts  which 
heaven  will  yield.  It  is  not  without  an  instructive  design  that  '  water '  receives  the 
denomination  'living,'  for  what  of  life  would  remain  on  earth  were  water  to  be 
banished  from  it  ?  And  it  is  not  less  significant  that  the  Holy  Spirit  employs  the 
'  living  water '  of  earth  to  typify  the  truth  by  which  the  life  of  all  redeemed  and 
happy  souls  is  sustained  for  evermore.  Contrasting  such  an  emblem  with  the 
inspired  allusions  to  intoxicating  wine,  as  symbolic  of  moral  seduction,  corruption, 
and  infatuation  on  the  one  hand,  and  Divine  indignation  and  retribution  on  the 
other,  we  shall  have  ourselves  alone  to  blame  if  we  mistake  the  place  that  ought 
to  be  assigned  in  our  own  judgment  to  these  material  hieroglyphs  of  moral  and 
spiritual  realities.  To  prize  and  use  with  thankfulness  such  water,  and  to  reject 
with  resolution  such  wine,  cannot  be  other  than  the  dictate  of  the  wisdom  from 
above  'which  is  profitable  to  direct,'  and  concerning  which  it  is  said,  'Her  ways 
are  ways  of  pleasantness,  and  all  her  paths  are  peace.'  Such  'wisdom  is  ever 
justified  of  her  children ' ;  and  in  the  numberless  benefits,  personal  and  social, 
physical  and  moral,  which  have  resulted  from  a  faithful  adherence  to  the  true 
Temperance  principle  of  'abstinence  from  all  that  can  intoxicate,'  the  Divine 
benediction  is  to  be  traced  as  clearly  as  in  the  great  natural  processes  whereby  the 
'  face  of  the  earth '  is  renewed  from  year  to  year.  Pure,  life-giving  water  is  the 
representative  of  the  Temperance  Reformation,  as  alcoholic,  life-impairing  wine  is 
of  the  drinking  customs  of  society;  and  as  are  the  representatives,  so  are  the 
effects ;  and  as  are  the  effects,  so  should  be  the  choice  of  all  men  and  women  who 
delight  in  purity,  who  love  mankind,  and  who  seek  to  worship  God  '  in  spirit  and 
in  truth.' 

"  Wine,  like  man  its  maker,  flows, 

Mirth  mixed  up  with  many  woes ; 

But  Water,  made  by  Him  above, 

For  ever  flows  a  stream  of  Love." 


APPENDICES. 


The  impartial  reader  is  respectfully  apprised,  that  in  the  Notes  of  the  Commentary  every  known, 
it  is  believed  almost  every  possible,  critical  Objection,  has  been  answered  by  anticipation,  thus  doing 
away  with  the  need  for  formal  and  unpleasant  controversy.  An  uncritical  and  suicidal  article  against 
some  of  the  positions  of  Dr  Lees — founded  on  partial  citation  of  his  writings — has  appeared  in  the 
Bibliotheca  Sacra,  and  been  reprinted  in  an  Irish  (so-called  religious)  magazine,  which  has  refused 
the  correction  of  its  errors  and  inconsistencies.  Our  last  Appendix,  however,  supplies  ample  material 
of  refutation.  In  reply  to  the  vicious  insinuation  that  the  temperance  proclivities  of  Dr  Lees  have 
warped  his  critical  judgment,  we  need  only  say  that  the  temperance  cause  would  be  better  sustained 
by  viewing  tirosh  as  a  species  of  yayin.  We,  however,  cannot  sacrifice  principle  to  party  zeal  or 
personal  inclinations:  with  us  Truth  is  every  thing,  or  nothing. 


APPENDIX   A. 


A  SELECTION  OF  SCRIPTURE  TEXTS, 

EXHIBITING   THE   AUTHORIZED   ENGLISH   VERSION   WITH   SUGGESTED 
EMENDATIONS. 


[Of  the  passages  considered  in  this  COMMENTARY,  the  following  are  the  principal 
concerning  which  it  is  believed  that  a  Revised  Rendering  is  desirable.  The 
reason  for  each  version  will  be  found  in  the  Notes  upon  each  Text  respec- 
tively. The  words  in  parentheses  are  designed  to  convey  the  full  sense  of  the 
original  terms.] 


I.— THE   OLD   TESTAMENT. 


AUTHORIZED  VERSION. 

GENESIS  9.  20.  And  Noah  began  to 
be  an  husbandman,  and  he  planted  a 
vineyard  :  21.  And  he  drank  of  the 
wine,  and  was  drunken ;  and  he  was 
uncovered  within  his  tent. 


PROPOSED  RENDERING. 

And  Noah  began  to  be  a  cultivator  of 
the  soil,  and  he  prepared  a  vineyard. 
And  he  drank  of  the  juice-of-the-grape, 
and  was  filled  to  repletion ;  and  he  was 
uncovered  within  his  tent. 


27.  28.  Therefore  God  give  thee  of 
the  dew  of  heaven,  and  the  fatness  of 
the  earth,  and  plenty  of  corn  and  wine. 


Therefore  God  give  thee  of  the  dew 
of  heaven,  and  the  fatness  of  the  earth, 
even  abundance  of  corn  and  vine-fruit. 


27.  37.  And  Isaac  answered  and  said 
unto  Esau,  Behold,  with  corn  and  wine 
have  I  sustained  him. 


And  Isaac  answered  and  said  unto 
Esau,  Behold,  with  corn  and  vine-fruit 
have  I  sustained  him. 


35.  14.  And  he  (Jacob)  poured  a  drink        And   he    (Jacob)    poured  a  libation 
offering  thereon.     '  thereon. 

[N.  B.— In  all  other  places  where  '  drink-offering '  occurs  in  the  A.  V.,  the 
proper  translation  is  '  libation  ' — ;'.  t.  the  pouring  out  of  some  liquid.  ] 


398 


APPENDIX  A. 


40.  9.  And  the  chief  butler  told  his 
dream  to  Joseph,  and  said  to  him,  In 
my  dream,  behold,  a  vine  was  before 
me;  10.  And  in  the  vine  were  three 
branches  :  and  it  was  as  though  it  bud- 
ded, and  her  blossoms  shot  forth;  and 
the  clusters  thereof  brought  forth  ripe 
grapes. 


And  the  chief  cup-bearer  told  his 
dream  to  Joseph,  and  said  to  him,  In 
my  dream,  behold  a  vine  was  before 
me.  And  in  the  vine  were  three  bran- 
ches, and  the  vine  was  upon  the  point 
of  budding;  (then)  it  burst  into  flower; 
(then)  its  stalk-clusters  ripened  into 
grapes  (fit  for  gathering). 


43.  II.  And  a  little  honey. 


And  a  little  grape-hohey. 


43.  44.  And  they  (the  brethren)  drank, 
and  were  merry  with  him  (Joseph). 


And  they  drank,  and  were  well  filled 
with  him. 


49.  II.  Binding  his  foal  unto  the  vine, 
and  his  ass's  colt  unto  the  choice  vine ; 
he  washed  his  garments  in  wine,  and  his 
clothes  in  the  blood  of  grapes :  12.  His 
eyes  shall  be  red  with  wine,  and  his 
teeth  white  with  milk. 


Binding  his  foal  to  a  vine,  and  his 
ass's  colt  to  a  sorek-vine,  he  shall  wash 
his  garments  in  wine  and  his  clothes  in 
the  blood  of  grapes.  His  eyes  shall  be 
purple-stained  with  wine,  and  his  teeth 
white  with  milk. 


And  they  shall  eat  the  flesh  in  that 
night,  roasted  with  fire,  and  sweet  (=un- 
fermented)  cakes.  Seven  days  shall  ye 
eat  unfermented  cakes ;  even  the  first 
day  ye  shall  put  away  ferment  (what- 
ever-can-cause-fermentation) out  of  your 
houses :  for  whosoever  eateth  what  is 
fermented  from  the  first  day  until  the 
seventh  day,  that  soul  shall  be  cut  off 
from  Israel.  And  ye  shall  attend  to  the 
unleavened  cakes.  In  the  first  month, 
on  the  fourteenth  day  of  the  month  at 
even,  ye  shall  eat  unleavened  cakes  until 
the  one  and  twentieth  day  of  the  month 
at  even.  Seven  days  shall  there  be  no 
ferment  found  in  your  houses;  and 
every  one  eating  a  fermented  thing,  even 
that  soul  shall  be  cut  off  from  the  con- 
gregation of  Israel,  whether  he  be  a 
stranger,  or  born  in  the  land.  Ye  shall 
eat  nothing  that  has  been  fermented ;  in 
all  your  habitations  shall  ye  eat  unfer- 
mented cakes. 

[N.B. — In  all  other  places  where  the  A.  V.  gives /unleavened  bread,'  'leaven,' 
'leavened  bread,'  and  'that  which  is  leavened,'  the  preferable  readings  are — 
'unfermented  cakes,'  'ferment,'  'fermented  cakes,'  and  'that  which  is  fer- 
mented.'] 


EXODUS  12.  8  And  they  shall  eat  the 
flesh  in  that  night,  roast  with  fire,  and 
unleavened  bread.  15.  Seven  days  shall 
ye  eat  unleavened  bread ;  even  the  first 
day  ye  shall  put  away  leaven  out  of  your 
houses :  for  whosoever  eateth  leavened 
bread  from  the  first  day  until  the  seventh 
day,  that  soul  shall  be  cut  off  from  Israel. 
17.  And  ye  shall  observe  the  feast  of 
unleavened  bread.  18.  In  the  first 
month,  on  the  fourteenth  day  of  the 
month  at  even,  ye  shall  eat  unleavened 
bread,  until  the  one  and  twentieth  day 
of  the  month  at  even.  19.  Seven  days 
shall  there  be  no  leaven  found  in  your 
houses  :  for  whosoever  eateth  that  which 
is  leavened,  even  that  soul  shall  be  cut 
off  from  the  congregation  of  Israel, 
whether  he  be  a  stranger,  or  born  in  the 
land.  20.  Ye  shall  eat  nothing  leavened; 
in  all  your  habitations  shall  ye  eat  un- 
leavened bread. 


NUMBERS  18.  12.  All  the  best  of  the 
oil,  and  all  the  best  of  the  wine,  and  of 
the  wheat,  the  firstfruits  of  them  which 
they  shall  offer  unto  the  Lord,  them 
have  I  given  thee. 


All  the  choice  part  of  the  olive-and- 
orchard-fruit,  and  all  the  choice  part  of 
the  vine-fruit,  and  of  the  corn ;  the  first- 
fruits  of  them  which  they  shall  offer  unto 
the  Lord,  them  have  I  given  thee. 


APPENDIX    A. 


399 


28.  7.  And  the  drink  offering  thereof 
shall  be  the  fourth  part  of  an  hin  for  the 
one  lamb :  in  the  holy  place  shalt  thou 
cause  the  strong  wine  to  be  poured  unto 
the  Lord  for  a  drink  offering. 


And  the  libation  thereof  shall  be  the 
fourth  part  of  a  hin  for  the  one  lamb :  in 
the  holy  place  shalt  thou  cause  the  sweet 
drink  to  be  poured  out  unto  the  Lord 
for  a  libation. 


DEUTERONOMY  7.  13.  And  he  will 
love  thee,  and  bless  thee,  and  multiply 
thee :  he  will  also  bless  the  fruit  of  thy 
womb,  and  the  fruit  of  thy  land,  thy 
corn,  and  thy  wine,  and  thine  oil,  the 
increase  of  thy  kine,  and  the  flocks  of 
thy  sheep,  in  the  land  which  he  sware 
unto  thy  fathers  to  give  thee. 


And  he  will  love  thee,  and  bless  thee, 
and  multiply  thee  :  he  will  also  bless  the 
fruit  of  thy  womb,  and  the  fruit  of  thy 
land,  thy  corn,  and  thy  vine-fruit,  and 
thine  olive-and-orchard-fruit,  the  in- 
crease of  thy  kine,  and  the  flocks  of  thy 
sheep,  in  the  land  which  he  sware  unto 
thy  fathers  to  give  thee. 


II.  14.  That  I  will  give  you  the  rain        That  I  will  give  you  the  rain  of  your 
of  your  land  in  his  due  season,  the  first    land  in  his  due  season,  the  first  rain  and 


rain  and  the  latter  rain,  that  thou  mayest 
gather  in  thy  corn,  and  thy  wine,  and 
thine  oil. 


the  latter  rain,  that  thou  mayest  gather 
in  thy  corn,  and  thv  vine-fruit,  and  thine 
olive-and-orchard-fruit. 


12.  17.  Thou  mayest  not  eat  within  Thou  mayest  not  eat  within  thy  gates 
thy  gates  the  tithe  of  thy  corn,  or  of  thy  the  tithe  of  thy  corn,  or  of  thy  vine-fruit, 
wine,  or  of  thy  oil.  or  of  thine  olive-and-orchard-fruit. 


T    't* 

Lord 


And  thou  shalt  eat  before  the 
God,  in   the  place  which  he 


And  thou  shalt  eat  before  the  Lord 
thy  God,   in  the  place  which   he  shall 


shall  choose  to  place  his  name  there,  the    choose  to  place  his  name  there,  the  tithe 
tithe  of  thy  corn,   of  thy  wine,  and  of    of  thy  corn,  of  thy  vine-fruit,  and  of  thine 


thine  oil. 


olive-and-orchard-fruit. 


14.  26.  And  thou  shalt  bestow  that 
money  for  whatsoever  thy  soul  lusteth 
after,  for  oxen,  or  for  sheep,  or  for  wine, 
or  for  strong  drink,  or  for  whatsoever 
thy  soul  desireth:  and  thou  shalt  eat 
there  before  the  Lord  thv  God,  and  thou 
shall  rejoice,  thou,  and  thine  household. 


And  thou  shalt  bestow  that  money  for 
whatsoever  thy  soul  loveth,  for  oxen,  or 
for  sheep,  or  for  wine,  or  for  sweet-drink, 
or  for  whatsoever  thy  soul  desireth  :  and 
thou  shalt  eat  there  before  the  Lord  thy 
God,  and  thou  shalt  rejoice,  thou,  and 
thine  household. 


16.  13.  Thou  shalt  observe  the  feast 
of  tabernacles  seven  days,  after  that  thou 
hast  gathered  in  thy  corn  and  thy  wine. 


Thou  shalt  observe  the  feast  of  taber- 
nacles seven  days,  with  thy  gathering 
from  thy  threshing-floor  and  thy  wine 
press. 


1 8.  4.  The  firstfruit  also  of  thy  corn, 
of  thy  wine,  and  of  thine  oil,  and  the 
first  of  the  fleece  of  thy  sheep,  shalt  thou 
give  him. 


The  firstfruit  also  of  thy  corn,  of  thy 
vine-fruit,  and  of  thine  olive-and-orchard- 
fruit,  and  the  first  of  the  fleece  of  thy 
sheep,  shalt  thou  give  him. 


21.    20. 

drunkard. 


He    is    a    glutton    and    a        lie  is  a  profligate  and  a  toper. 


4OO 


APPENDIX  A. 


28.  51.  And  he  shall  eat  the  fruit  of 
thy  cattle,  and  the  fruit  of  thy  land, 
until  thou  be  destroyed :  which  also  shall 
not  leave  thee  either  corn,  wine,  or  oil, 
or  the  increase  of  thy  kine,  or  flocks  of 
thy  sheep,  until  he  have  destroyed  thee. 


And  he  shall  eat  the  fruit  of  thy  cattle, 
and  the  fruit  of  thy  land,  until  thou  be 
destroyed ;  who  also  shall  not  leave  thee 
either  corn,  vine-fruit,  or  olive-and-or- 
chard-fruit,  or  the  increase  of  thy  kine, 
or  flocks  of  thy  sheep,  until  he  have 
destroyed  thee. 


32.  14.  And  thou  didst  drink  the  pure        And  the  fresh-foaming  blood  of  the 
blood  of  the  grape.  grape  thou  shalt  drink. 


32.  32.  For  their  vine  is  of  the  vine  of 
Sodom,  and  of  the  fields  of  Gomorrah : 
their  grapes  are  grapes  of  gall,  their 
clusters  are  bitter:  33.  Their  wine  is 
the  poison  of  dragons,  and  the  cruel 
venom  of  asps. 


For  the  vine  of  Sodom  is  their  vine,, 
and  of  the  fields  of  Gomorrah:  their 
grapes  are  grapes  of  gall,  their  clustered- 
branches  are  bitter  to  them :  the  poison 
of  serpents  is  their  wine,  and  the  viru- 
lent gall  of  vipers. 


32.  42.  I  will  make  mine  arrows  drunk        I  will  soak  my  arrows  in  blood,  and 
with  blood,  and  my  sword  shall  devour    my  sword  shall  devour  flesh. 
flesh. 


33.  28.  Israel  then  shall  dwell  in 
safety  alone :  the  fountain  of  Jacob  shall 
be  upon  a  land  of  corn  and  wine  j  also 
his  heavens  shall  drop  down  dew. 


Israel  then  shall  dwell  in  safety  alone : 
the  eye  (=blessing)  of  (the  God  of)  Jacob 
shall  be  upon  a  land  of  corn  and  vine- 
fruit  ;  also  his  heavens  shall  drop  down 
dew. 


JUDGES  9.  13.  And  the  vine  said  unto 
them,  Should  I  leave  my  wine,  which 
cheer eth  God  and  man,  and  go  to  be 
promoted  over  the  trees  ? 


And  the  vine  said  unto  them,  Should 
I  leave  my  grape-fruit,  which  gladdens 
gods  and  men,  and  go  to  be  promoted 
over  the  trees  ? 


2  SAMUEL  6.  19.  And  he  dealt  to  And  he  dealt  to  every  one  a  cake  of 
every  one  a  cake  of  bread,  and  a  good  bread,  and  a  good  piece  of  flesh,  and  a 
piece  of  flesh,  and  a  flagon  of  wine.  raisin-cake. 


2  KINGS  18.  32.  Until  I  come  and 
take  you  away  to  a  land  like  your  own 


Until  I  come  and  take  you  away  to  a 
land  like  your  own  land,  a  land  or  corn 


land,  a  land  of  corn  and  wine,  a  land  of  and  vine-fruit,  a  land  of  bread  and  vine- 
bread  and  vineyards,  a  land  of  oil  olive  yards,  a  land  of  the  olive  tree,  of  orchard- 
and  of  honey,  that  ye  may  live,  and  not  fruit,  and  of  honey,  that  ye  may  live,  and 
die.  not  die. 


I  CHRONICLES  16.  13.  And  he  dealt 
to  every  one  a  loaf  of  bread,  and  a  good 
piece  of  flesh,  and  a  flagon  of  wine. 


And  he  dealt  to  every  one  a  loaf  of 
bread,  and  a  good  piece  of  flesh,  and  a 
raisin-cake. 


2  CHRONICLES  31.  5.  The  firstfruits 
of  corn,  wine,  and  oil,  and  honey. 


The  firstfruits  of  corn,  vine-fruit,  olive- 
and-orchard-fruit,  and  honey. 


32.  28.  Storehouses  also  for  the  in- 
crease of  corn,  and  wine,  and  oil. 


Storehouses  also  for  the  increase  of 
corn,  and  vine-fruit,  and  olive-and- 
orchard-fruit. 


APPENDIX   A. 


401 


NEHEMIAH  5.  n.  Also  the  hundreth 
part  of  the  money,  and  of  the  corn,  the 
wine,  and  the  oil,  that  ye  exact  of  them. 


Also  the  hundreth  part  of  the  money, 
and  of  the  corn,  the  vine-fruit,  and  the 
olive-and-orchard-fruit  that  ye  exact  of 
them. 


10.  37.   And  the  fruit  of  all  manner 
of  trees,  of  wine,  and  of  oil. 


And  the  fruit  of  all  manner  of  trees, 
of  vine-fruit,  and  of  olive-and-orchard- 
fruit. 


10.  39.  The  offering  of  the  corn,  of 
the  new  wine,  and  the  oil. 


The  offering  of  the  corn,  of  the  vine- 
fruit,  and  the  olive-and-orchard-fruit. 


13.  5.  And  the  tithes  of  the  corn,  the 
new  wine,  and  the  oil. 


And  the  tithes  of  the  corn,  the  vine- 
fruit,  and  the  olive-and-orchard-fruit. 


13.  12.  Then  brought  all  Judah  the 
tithe  of  the  corn  and  the  new  wine  and 
the  oil  unto  the  treasuries. 


Then  brought  all  Judah  the  tithe  of 
the  corn  and  the  vine-fruit  and  the  olive- 
and-orchard  fruit  unto  the  storehouses. 


JOB  12.  25.  They  grope  in  the  dark  They  grope  in  the  dark  without  light, 
without  light,  and  he  maketh  them  to  and  he  causeth  them  to  stray  like  one 
stagger  like  a  drunken  man.  drunk. 


32.  19.  Behold,  my  belly  is  as  wine 
which  hath  no  vent ;  it  is  ready  to  burst 
like  new  bottles. 


Behold,  my  belly,  like  wine,  has  no 
vent ;  like  new  bottles  it  is  rent. 


PSALM  4.  7.  Thou  hast  put  gladness 
in  my  heart,  more  than  in  the  time  that 
their  corn  and  their  wine^  increased. 


Thou  hast  put  gladness  in  my  heart, 
more  than  when  their  corn  and  vine-fruit 
abounded. 


16.  4.  Their  drink  offerings  of  blood        Their  libations   of  blood  will   not   I 
ill  I  not  offer.  pour  out. 


23.  5.   My  cup  runneth  over. 


My  cup  is  full  to  the  brim. 


60.  3.  Thou  hast  showed  thy  people 
hard  things  :  thou  hast  made  us  to  drink 
the  wine  of  astonishment. 


Thou  hast  showed  thy  people  hard 
things :  thou  hast  made  us  drink  the 
wine  of  trembling  (or  reeling). 


69.  12.  They  that  sit  in  the  gate  speak  They  that  sit  in  the  gate  speak  against 
against  me ;  and  I  was  the  song  of  the  me ;  and  songs  are  made  aoout  me  by 
drunkards.  the  drinkers  of  strong  drink. 


75.  8.  For  in  the  hand  of  the  Lord 
there  is  a  cup,  and  the  wine  is  red ;  it  is 
full  of  mixture  ;  and  he  poureth  out  of 
the  same :  but  the  dretjs  thereof,  all  the 
wicked  of  the  earth  shall  wring  them  out, 
and  drink  them. 

51 


For  in  the  hand  of  the  Lord  is  a 
goblet,  and  the  wine  is  foaming;  it  is 
full  of  mixture;  and  from  this  he  poureth 
out:  surely  all  the  wicked  of  the  earth 
shall  suck  out  the  dregs  of  it,  and  drink 
them  up. 


402 


APPENDIX   A. 


78.  65.  Then  the  Lord  awaked  as  one  Then  the  Lord  awaked  as  one  out  of 
out  of  sleep,  and  like  a  mighty  man  that  sleep,  as  a  mighty  man  recovering  him- 
shouteth  by  reason  of  wine.  self  from  wine. 


104.  14.  He  causeth  the  grass  to  grow 
for  the  cattle,,  and  herb  for  the  service  of 
man :  that  he  may  bring  forth  food  out 
of  the  earth  ;  15.  And  wine  that  maketh 
glad  the  heart  of  man,  and  oil  to  make 
his  face  to  shine,  and  bread  which 
strengthened!  man's  heart. 


He  causeth  grass  to  grow  for  the  cattle, 
and  grain  for  the  cultivation  of  man,  that 
he  may  bring  forth  food  from  the  earth  ; 
and  wine  which  cheers  the  heart  of  man, 
(so  as)  to  brighten  his  face  more  than 
oil,  and  bread  which  strengthened!  man's 
heart. 


107.  27.  They  reel  to  and  fro,  and 
stagger  like  a  drunken  man,  and  are  at 
their  wit's  end. 


They  are  giddy,  and  stagger  as  a 
drunken  man,  and  all  their  wisdom  is 
swallowed  up. 


PROVERBS  3.  9.  Honor  the  Lord  with 
thy  substance,  and  with  the  firstfruits  of 
all  thine  increase  :  10.  So  shall  thy  barns 
be  filled  with  plenty,  and  thy  presses 
shall  burst  out  with  new  wine. 


Honor  the  Lord  with  thy  substance, 
and  with  the  firstfruits  of  all  thine  in- 
crease. So  shall  thy  barns  be  filled  with 
plenty,  and  with  vine-fruit  thy  presses 
shall  abound. 


20.  I.  Wine  is  a  mocker,  strong  drink  Wine  is  a  mocker,  strong  drink  is 
is  raging :  and  whosoever  is  deceived  raging :  and  whoever  goes  astray  througk 
thereby  is  not  wise.  it  is  not  wise. 


23.  20.  Be  not  among  winebibbers  : 
among  riotous  eaters  of  flesh:  21.  For 
the  drunkard  and  the  glutton  shall  come 
to  poverty. 


Be  not  among  topers  of  wine  ;  among 
wasters  of  their  flesh  :  for  the  toper  and 
the  waster  (=  profligate)  shall  be  made 
poor. 


23.  29.  Who  hath  woe?  who  hath 
sorrow  ?  who  hath  contentions  ?  who 
hath  babbling  ?  who  hath  wounds  with- 
out cause  ?  who  hath  redness  of  eyes  ? 
30.  They  that  tarry  long  at  the  wine; 
they  that  go  to  seek  mixed  wine.  31. 
Look  not  thou  upon  the  wine  when 
it  is  red,  when  it  giveth  his  color  in 
the  cup,  when  it  moveth  itself  aright. 
32.  At  the  last  it  biteth  like  a  serpent, 
and  stingeth  like  an  adder.  33.  Thine 
eyes  shall  behold  strange  women,  and 
thine  heart  shall  utter  perverse  things. 
34.  Yea,  thou  shall  be  as  he  that  lieth 
down  in  the  midst  of  the  sea,  or  as  he 
that  lieth  upon  the  top  of  a  mast.  35. 
They  have  stricken  me,  shalt  thou  say, 
and  I  was  not  sick ;  they  have  beaten 
me,  and  I  felt  it  not :  when  shall  I  awake  ? 
I  will  seek  it  yet  again. 


Who  has  lamentation?  who  has  sor- 
row ?  who  has  strifes  ?  who  has  brawling? 
who  has  unnecessary  wounds  ?  who  has 
dark-discolored  eyes?  They  that  tarry 
long  at  the  wine ;  they  that  go  to  seek 
out  mixed  wine.  Gaze  not  on  wine 
when  it  is  red,  when  it  gives  its  bubble  in 
the  cup,  when  it  moves  itself  straightly ; 
for  in  the  end  it  bites  like  a  serpent 
and  pierces  like  an  adder.  Thine  eyes 
shall  gaze  upon  abandoned  women,  and 
thine  heart  shall  devise  deceits.  And 
thou  shalt  be  like  one  lying  in  the  midst 
of  the  sea,  and  like  one' lying  on  the  top 
of  a  mast.  [And  thou  wilt  say]  They 
have  stricken  me,  but  I  cared  not; 
they  have  beaten  me,  but  I  knew  it  not. 
When  I  am  aroused  I  will  gather  myself 
up,  and  will  seek  it  yet  again. 


31.  4.  It  is  not  for  kings,  O  Lemuel, 
it  is  not  for  kings  to  drink  wine;  nor  for 
princes  strong  drink :  5.  Lest  they  drink, 


Not  for  kings  is  it,  O  Lemuel,  not  for 
kings  is  it  to  drink  wine  ;  nor  for  princes 
to  have  desire  of  strong  drink  :  lest  they 


APPENDIX    A. 


403 


and  forget  the  law,  and  pervert  the  judg- 
ment of  any  of  the  afflicted.  6.  (Jive 
•strong  drink  unto  him  that  is  ready  to 
perish,  and  wine  unto  those  that  be  of 
heavy  hearts.  7.  Let  him  drink,  and 
forget  his  poverty,  and  remember  his 
misery  no  more. 


CAXTICLES  2.  4.  He  brought  me  to 
the  banqueting  house,  and  his  banner 
over  me  was  love.  5.  Stay  me  with 
flagons,  comfort  me  with  apples:  for  I 
am  sick  of  love. 


drink,  and  forget  what  is  decreed,  and 
change  the  judgment  of  any  of  the  child- 
ren of  affliction.  Give  strong  drink  to 
the  perishing  one,  and  wine  to  those 
bitter  of  spirit.  He  will  drink,  and  forget 
his  poverty,  and  his  sorrow  he  will  not 
remember  again. 


He  brought  me  to  the  banqueting 
house,  and  his  banner  ov<er  me  was  love. 
Sustain  me  with  raisin-cakes,  refresh  me 
with  apples :  for  I  am  sick  with  love. 


2.  it.  The  fig  tree  putteth  forth  her 
green  figs,  and  the  vines  with  the  tender 
grape  give  a  good  smell. 


The  fig  tree  putteth  forth  her  green 
figs,  and  the  vines  which  are  in  blossom 
give  forth  a  sweet  odor. 


2.  15.  Take  us  the  foxes,  the  little 
foxes,  that  spoil  the  vines:  for  our  vines 
have  tender  grapes. 


Take  us  the  foxes  (=  jackals),  the 
little  foxes  that  spoil  the  vineyards :  for 
our  vineyards  are  in  blossom. 


7.  9.  And  the  roof  of  thy  mouth  like 
the  best  wine  for  my  beloved,  that  goeth 
down  sweetly,  causing  the  lips  of  those 
that  are  asleep  to  speak. 


And  thy  palate  like  very  good  wine, 
going  to  my  beloved  straightly,  flowing 
over  the  lips  of  the  sleeping  ones. 


8.  2.  I  would  cause  thee  to  drink  of 
spiced  wine  of  the  juice  of  my  pome- 
granate. 


I  would  give  thee  to  drink  of  spiced 
wine  of  the  fresh  juice  of  my  pome* 
granate. 


ISAIAH  I.  22.  Thy  silver  is  become 
dross,  thy  wine  mixed  with  water. 


Thy  silver  is  become  dross,  thy  boiled* 
wine  is  diluted  with  water. 


5.  II.  Woe  unto  them  that  rise  up 
early  in  the  morning,  that  they  may 
follow  strong  drink  ;  that  continue  until 
night,  till  wine  inflame  them ! 


Woe  (shall  be  to)  those  rising  early  in 
the  morning — they  pursue  strong  drink  ; 
(woe  shall  be  to)  those  tarrying  into 
night — (for)  wine  inflames  them. 


19.  10.  And  they  shall  be  broken  in 
the  purposes  thereof,  all  that  make  sluices 
and  ponds  for  fish. 


Her  pillars  are  broken  down,  and 
all  the  hired  laborers  are  grieved  in 
mind. 


24.  7.  The  new  wine  mourneth,  the  The  vine-fruit  has  drooped,  the  vine 
vine  languisheth,  all  the  merryhearted  has  languished,  all  the  merry-hearted 
do  sigh.  have  signed. 


24.  9.  They  shall  not  drink  wine  with 
a  song;  strong  drink  shall  be  bitter  to 
them  that  drink  it. 


With  a  song  they  shall  not  drink  wine, 
bitter  shall  be  the  sweet-drink  to  those 
who  drink  it. 


404 


APPENDIX   A. 


ISA.  25.  6.  And  in  this  mountain  shall 
the  Lord  of  hosts  make  unto  all  people  a 
feast  of  fat  things,  a  feast  of  wine  on  the 
lees,  of  fat  things  full  of  marrow,  of 
wines  on  the  lees  well  refined. 


And  in  this  mountain  shall  the  Lord. 
of  hosts  make  unto  all  people  a  feast  of 
fat  things,  a  feast  of  preserves,  of  fat 
things  marrowed  out,  of  well-clarified 
preserves. 


27.  2.  A  vineyard  of  red  wine. 


A  vineyard  of  foaming  juice  [or,  A 
vineyard  of  delight]. 


28.  I.  Woe  to  the  crown  of  pride,  to 


Lamentation  (shall  be  to)  the  crown 

mof  beauty,   the  drunkards  of  Ephraim, 
_,    ..  0  ,         eh    whose  glorious  beauty  is  a  fading  flower 

are  on   the  head  of  the   fat  valleys,  of    which  are  on  the  head  of  the  fat  valleys 
them  that  are  overcome  with  wine.  of  them  that  are  smitten  by  wine. 


the  drunkards  of  Ephraim,  whose  glo- 

rhich 


28.  7.  But  they  also  have  erred  through 
wine,  and  through  strong  drink  are  out 
of  the  way;  the  priest  and  the  prophet 
have  erred  through  strong  drink,  they 
are  swallowed  up  of  wine,  they  are  out 
of  the  way  through  strong  drink  ;  they 
err  in  vision,  they  stumble  in  judgment. 
8.  For  all  tables  are  full  of  vomit  and 
filthiness,  so  that  there  is  no  place  clean. 


And  these  also  have  wandered  through 
wine,  and  by  means  of  strong  drink  have 
strayed ;  the  priest  and  the  prophet  have 
wandered  by  means  of  strong  drink ;  they 
have  been  swallowed  down  by  wine ;  they 
have  strayed  by  means  of  strong  drink; 
they  have  wandered  in  vision,  they  have 
staggered  in  judgment;  for  all  (their) 
tables  are  full  of  voimit 
one  place  is  clean. 


and  filth;  not 


36.  17.  A  land  of  corn  and  wine. 


A  land  of  corn  and  vine-fruit. 


49.   26.    And  they  shall  be  drunken 
with   their   own   blood,    as   with   sweet 


And  they  shall  drink  to  the  full  of 
their  own  blood,  as  (though  it  were) 
fresh-juice. 


51.  17.  Awake,  awake,  stand  up  O 
Jerusalem,  which  hast  drunk  at  the  hand 
of  the  Lord  the  cup  of  his  fury ;  thou 


Awake,  awake,  stand  up,  O  Jerusa- 
lem, who  hast  drunk  at  the  hand  of  the 
Lord  the  cup  of  his  hot-wrath ;  thou 


hast  drunken  the  dregs  of  the  cup  of    hast  drunken  the  lowest  contents  of  the 


trembling,  and  wrung  them  out. 


cup  of  trembling,  and  sucked  it  up. 


62.  8.  ...  and  the  sons  of  the 
stranger  shall  not  drink  thy  wine,  for 
the  which  thou  hast  labored. 


And  the  sons  of  the  stranger  shall  not 
drink  thy  vine-fruit,  for  which  thou  hast 
labored. 


63.  6.  And  I  will  tread  down  the 
people  in  mine  anger,  and  make  them 
drunk  in  my  fury,  :md  I  will  bring  down 
their  strength  to  the  earth. 


And  I  have  trodden  the  people  in 
mine  anger,  and  made  them  drunk  with 
my  hot-wrath,  and  I  have  brought  down 
their  strength  to  the  earth. 


65.  8.  Thus  saith  the  Lord,  As  the 
new  wine  is  found  in  the  cluster,  and 
one  saith,  Destroy  it  not ;  for  a  blessing 
is  in  it;  so  will  I  do  for  my  servants' 
sakes,  that  I  may  not  destroy  them  all. 


Thus  saith  the  Lord,  As  the  vine-fruit 
is  in  a  (single)  cluster,  and  one  saith, 
Thou  wilt  not  destroy  it,  for  a  blessing 
is  with  it ;  so  will  I  do  for  my  servants' 
sakes,  that  I  may  not  destroy  them  all. 


APPENDIX    A. 


405 


65.  ii.    .    .    .  that  furnish  the  drink 
offering  unto  that  number. 


And  that  furnish  to  Fortune  a  mix- 
ture. 


JEREMIAH  25.  15.  For  thus  saith  the 
Lord  God  of  Israel  unto  me ;  Take  the 
wine  cup  of  this  fury  at  my  hand,  and 
cause  all  the  nations,  to  whom  I  send 
thee,  to  drink  iL  16.  And  they  shall 
drink,  and  be  moved,  and  be  mad,  be- 
cause of  the  sword  that  I  will  send 
among  them. 


For  thus  saith  the  Lord  God  of  Israel 
unto  me ;  Take  the  wine-cup  of  this  hot 
wrath  from  my  hand,  and  cause  all  the 
nations,  to  whom  I  send  thee,  to  drink 
it.  And  they  shall  drink,  and  shall 
reel,  and  shall  become  maddened,  be- 
cause of  the  snare  that  I  shall  send 
among  them. 


12.    Therefore   they   shall    come        Therefore  they  shall  come  and  sing  in 

' •  1.1 1 ?  _l_  *.        ^f       *9m-.  1  ^l  l         •       «    „  r      '*•  *  *        •*       *«  ** 


31.    : 

and   sing   in   the   height   of  Zion,    and     the  height  of  Z'ion,  and  shall  flow'to- 
shall  flow  together  to  the  goodness  of     gether  with  the  goodness  of  the  Lord 

(viz.),  with  corn,  and  with  vine-fruit,  and 
with  olive-and-orchard-fruit. 


the  Lord,  for  wheat,  and  for  wine,  and 
for  oil. 


EZEKIEL  23.  42.  And  a  voice  of  a 
multitude  being  at  ease  was  with  her: 
and  with  the  men  of  the  common  sort 
were  brought  Sabeans  from  the  wilder- 
ness,  which  put  bracelets  upon  their 
hands,  and  beautiful  crowns  upon  their 
heads. 


And  there  was  the  noise  of  a  countless 
multitude  in  her ;  and  along  with  men 
of  the  common  sort  topers  were  brought 
from  the  open  country;  and  they  put 
bracelets  on  their  hands,  and  beautiful 
wreaths  upon  their  heads. 


DANIEL  5.  2.  Belshazzar,  while  he 
tasted  the  wine,  commanded  to  bring  the 
golden  and  silver  vesels  which  his  father 
Nebuchadnezzar  had  taken  out  of  the 
temple  which  was  in  Jerusalem. 


Belshazzar,  while  under  the  influence 
of  wine,  commanded  to  bring  the  golden 
and  silver  vessels,  etc. 


HOSEA  2.  8.  For  she  did  not  know  For  she  did  not  know  that  I  gave 
that  I  gave  her  corn,  and  wine,  and  her  corn,  and  vine-fruit,  and  olive-and- 
oil.  or  chard- fruit. 


2.  9.  Therefore  will  I  return,  and  take 
away  my  corn  in  the  time  thereof,  and 
my  wine  in  the  season  thereof. 


Therefore  will  I  return,  and  take  away 
my  corn  in  the  time  thereof,  and  my 
vine-fruit  in  the  season  thereof. 


2.  22.    And  the  earth  shall  hear  the        And  the  earth  shall  hear  the  corn,  and 
corn,  and  the  wine,  and  the  oil.  the  vine-fruit,  and  the  olive-and-orchard 

fruit. 


3.  I.  .  .  .the  children  of  Israel,  who  The  children  of  Israel,  who  look  to 
look  to  other  gods,  and  love  flagons  of  other  gods,  and  love  prcsscd-cakes  of 
wine.  grape-clusters. 


4.  II.  Whoredom  and  wine  and  new        Whoredom   and   wine  and  vine-fruit 
wine  take  away  the  heart.  take  away  the  heart. 


4.  18.  Their  drink  is  sour. 


Their  boiled-wine  is  sour. 


406 


APPENDIX   A. 


7.    5.    In   the   day  of  our  king  the  On  the  king's  (high)  day  the  princes 

princes  have  made  him  sick  with  bottles  denied  themselves  through  the  iuflaming- 

of  wine ;  he  stretched  out  his  hand  with  heat  of  wine ;  he  drew  out  his  hand  with 

scorners.  the  mockers. 


7.  14.  ...  they  assemble  themselves         For  corn  and  vine-fruit  they  assemble 
for  corn  and  wine,  and  they  rebel  against    themselves ;  they  rebel  against  me. 


9.  2.  The  floor  and  the  winepress 
shall  not  feed  them,  and  the  new  wine 
shall  fail  in  her. 


The  floor  and  the  wine-press  shall  not 
feed  them,  and  the  vine-fruit  shall  fail 
in  her. 


14.  7.  ...  they  shall  revive  as  the 
corn,  and  grow  as  the  vine :  the  scent 
thereof  shall  be  as  the  wine  of  Lebanon. 


They  shall  revive  as  the  corn,  and 
bud  forth  as  the  vine :  his  memorial  shall 
be  like  wine  of  Lebanon. 


JOEL  I.  5.  Awake,  ye  drunkards,  and  Awake,    ye   that  fill  yourselves,   and 

weep  ;    and   howl,    all    ye   drinkers   of  weep  ;  and  howl,  all  ye  drinkers  of  wine, 

wine,  because  of  the  new  wine;   for  it  is  because  of  the  fresh-juice;  for  it  is  cut 

cut  off  from  your  mouth.  off  from  your  mouth. 


I.  10.  The  field  is  wasted,  the  land 
mourneth ;  for  the  corn  is  wasted :  the 
new  wine  is  dried  up,  the  oil  languisheth. 


The  field  is  wasted,  the  land  mourn- 
eth ;  for  the  corn  is  wasted :  the  vine- 
fruit  is  dried  up,  the  olive-and-orchard- 
fruit  droops. 


2.  19.   Behold,  I  will  send  you  corn,         Behold,    I   will   send  you  corn,   and 
and  wine,  and  oil.  vine-fruit,  and  olive-and-orchard-fruit. 


2.  24.  And  the  floors  shall  be  full  of 
wheat,  and  the  fats  shall  overflow  with 
wine  and  oil. 


And  the  floors  shall  be  full  of  wheat, 
and  the  presses  shall  abound  with  vine- 
fruit  and  olive-and-orchard-fruit. 


3.   13.    Put  ye  in  the  sickle,   for  the  Put  forth  the  knife,  for  the  vintage  is 

harvest  is  ripe  :  come,  get  you  down ;  ripe :   come,   descend,    for  the  press  is 

for  the  press  is  full,  the  fats  overflow ;  full,    the    presses    abound ;     for    their 

for  their  wickedness  is  great.  wickedness  is  great. 


3.   1 8.    And  it  shall   come  to  pass,        And  it  shall  come  to  pass,  that  the 
that  the  mountains  shall  drop  down  new    mountains  shall  drop  down  fresh-juice, 
wine. 


AMOS  9.  13.  ...  and  the  mountains 
shall  drop  sweet  wine,  and  all  the  hills 
shall  melt. 


And  the  mountains  shall  drop  fresh- 
juice,  and  all  the  hills  shall  melt. 


PBADIAH   16.   .    .    .   yea,   they  shall  Yea,  they  shall  drink,  and  they  shall 

drink,  and  they  shall  swallow  down,  and  suck  up,  and  they  shall  be  as  though 

they  shall  be  as  though  they  had  not  they  had  not  been, 
been. 


APPENDIX    A. 


407 


MICAH  6.   15.    Thou  shall  sow,  but  Thou  shall  sow,  bul  thou  shall  not 

thou  shall  nol  reap ;  ihou  shall  tread  the  reap ;   thou   shah    tread  the  olives,  but 

olives,   but  thou  shall  not   anoinl   thee  Ihou  shall  nol  anoinl  thee  with  oil ;  and 

with  oil ;  and  sweet  wine,  but  shall  not  (thou   shall    tread)   the   vine-fruit,    but 

drink  wine.  shall  nol  drink  wine. 


NAHUM    I.     10.    For  while   they   be  For   as   they  are   folden   together  as 

folden    together   as   thorns,    and   while  thorns,  and  as  they  are  soaked  with  their 

they   are   drunken   as   drunkards,   they  boiled-wine,  they  shall  be  devoured  as 

shall  be  devoured  as  slubble  fully  dry.  stubble  fully  dry. 


HABAKKUK  2.   5.  Yea  also,  because  And,  in  truth,  as  wine  is  a  defrauder, 

he  transgresseth  by  wine,  he  is  a  proud  so  is  the  strong  man  who  is  arroganl, 

man,    neither    keepeth    at    home,    who  and   does   not   rest,   who   enlarges   his 

enlargeth  his  desire  as  hell,  and  is  as  desire  as  ihe  under-world,  etc. 
death,  and  cannot  be  satisfied. 


2.  15.  Woe  unto  him  that  giveth  his 
neighbor  drink,  that  puttest  thy  bottle 
to  him,  and  makest  him  drunken  also, 
that  thou  mavest  look  on  their  naked- 
ness !  16.  Thou  art  filled  with  shame 
for  glory :  drink  thou  also,  and  let  thy 
foreskin  be  uncovered :  the  cup  of  the 
Lord's  right  hand  shall  be  turned  unto 
thee,  and  shameful  spewing  shall  be  on 
thy  glory. 


Woe  is  to  him  who  giveth  drink  to 
his  neighbor,  pouring  out  thy  inflaming 
draught,  and  even  making  him  drunk  in 
order  to  gaze  upon  his  nakedness  !  Thou 
shall  be  satiated  with  shame  rather  than 
with  glory ;  drink  thou  also,  and  be  now 
(as  one)  uncircumcised :  there  shall  be 
passed  to  thee  the  cup  of  Jehovah's 
right  hand,  and  infamy  shall  be  on  thy 
glory. 


HAGGAI  i.  n.  And  I  called  for  a 
drought  upon  the  land,  and  upon  the 
mountains,  and  upon  the  corn,  and  upon 
the  new  wine,  and  upon  the  oil,  and 
upon  that  which  the  ground  bringeth 
forlh,  and  upon  men,  and  upon  cattle, 
and  upon  all  the  labor  of  the  hands. 


And  I  called  for  a  drought  upon  the 
land,  and  upon  the  mountains,  and  upon 
the  corn,  and  upon  the  vine-fruit,  and 
upon  the  olive-and-orchard-fruit,  and 
upon  whalever  else  ihe  ground  bringeth 
forth,  and  upon  men,  and  upon  cattle, 
and  upon  all  the  labor  of  the  hands. 


ZECHARIAH  9.  15.  .  .  .  and  they 
shall  drink,  and  make  a  noise  as  through 
wine  ;  and  they  shall  be  filled  like  bowls, 
and  as  the  corners  of  the  altar. 


And  they  shall  drink,  and  rage  as 
wine ;  and  they  shall  be  filled  as  bowls, 
and  as  the  corners  of  the  altar. 


9.  17.  For  how  great  is  his  goodness, 
and  how  great  is  his  beauty  !  corn  shall 
make  the  young  men  cheerful,  and  new 
wine  the  maids. 


For  how  great  is  his  goodness,  and 
how  great  is  his  beauty !  (his)  corn 
makes  the  young  men  lo  thrive,  and  (his) 
vine-fruit  the  maidens. 


10.  7.  And  they  of  Ephraim  shall  be  And  they  of  Ephraim  shall  be  like  a 
like  a  mighty  man,  and  their  heart  shall  mighty  man,  and  their  heart  shall  be 
rejoice  as  through  wine.  glad  as  (they  who  driok)  wine. 


MAT. \r»i  3.  II.  .  .  .  neither  shall  Neither  shall  the  vine  in  the  field 
)  our  vine  cast  her  fruit  before  the  time  be  barren  to  you,  saith  the  Lord  of 
in  the  field,  saith  the  Lord  of  hosts.  hosls. 


408 


APPENDIX   A. 


II.— THE   NEW  TESTAMENT. 


MATTHEW  5.  29.  And  if  thy  right 
eye  offend  thee,  pluck  it  out,  and  cast  it 
from  thee.  ...  30.  And  if  thy  right 
hand  offend  thee,  cut  it  off,  and  cast  it 
from  thee. 


And  if  thy  right  eye  cause  thee  to 
transgress,  pluck  it  out,  and  cast  it  from 
thee.  And  if  thy  right  hand  cause 
thee  to  transgress,  cut  it  off,  and  cast  it 
from  thee. 


9.  1 7.  Neither  do  men  put  new  wine  Nor  indeed  do  they  place  new  wine 
into  old  bottles :  else  the  bottles  break,  in  old  skin-bottles ;  otherwise  the  skin- 
and  the  wine  runneth  out,  and  the  bottles  bottles  are  rent,  and  the  wine  is  spilled, 
perish  :  but  they  put  new  wine  into  new  and  the  skin-bottles  are  destroyed ;  but 
bottles,  and  both  are  preserved.  they  place  new  wine  in  new  skin-bottles 

and  both  are  kept  together. 


10.  42.  And  whosoever  shall  give  to        And  whosoever   shall   give   to   drink 

drink  unto  one  of  these  little  ones  a  cup  unto  one  of  these  little  ones  a  cup  only 

of  cold  water  only  in  the  name  of  a  dis-  of  cold  water  in  the  name  of  a  disciple, 

ciple,  verily  I  say  unto  you,  he  shall  in  verily  I  say  unto  you,  he  shall  in  no  wise 

no  wise  lose  his  reward.  lose  his  reward. 


26.  1 7.  Now  the  first  day  of  the  feast 
of  unleavened  bread  the  disciples  came 
to  Jesus,  saying  unto  him,  Where  wilt 
thou  that  we  prepare  for  thee  to  eat  the 
passover  ? 


Now  the  first  day  of  the  feast  of  un- 
fermented  things,  the  disciples  came  to 
Jesus,  etc. 


MARK  2.  22.  And  no  man  putteth 
new  wine  into  old  bottles  :  else  the  new 
wine  doth  burst  the  bottles,  and  the 
wine  is  spilled,  and  the  bottles  will  be 
marred :  but  new  wine  must  be  put  into 
new  bottles. 


And  no  one  places  new  wine  into  old 
skin-bottles ;  otherwise  the  wine  will 
rend  the  skin-bottles,  and  the  wine  is 
spilled,  and  the  skin-bottles  will  be  de- 
stroyed. But  new  wine  should  be  placed 
in  new  skin-bottles. 


LUKE  5.  37.  And  no  man  putteth 
new  wine  into  old  bottles;  else  the  new 
wine  will  burst  the  bottles,  and  be  spilled 
and  the  bottles  shall  perish.  38.  But 
new  wine  must  be  put  into  new  bottles; 
and  both  are  preserved.  39.  No  man 
also  having  drunk  old  wine  straightway 
desireth  new :  for  he  saith,  The  old  is 
better. 


And  no  one  places  new  wine  in  old 
skin-bottles ;  otherwise  the  new  wine 
will  rend  the  skin-bottles,  and  it  will  be 
spilled,  and  the  bottles  will  be  destroyed. 
But  new  wine  should  be  placed  in  new 
skin-bottles,  and  both  are  kept  together. 
And  no  one  having  drunk  old  wine  im- 
mediately desires  new :  for  he  declares, 
The  old  is  better. 


21.  34.  And  take  heed  to  yourselves, 
lest  at  any  time  your  hearts  be  over- 
charged with  surfeiting,  and  drunken- 
ness, and  cares  of  this  life,  and  so  that 
day  come  upon  you  unawares. 


And  take  heed  to  yourselves,  lest  at 
any  time  your  hearts  be  weighed  down 
with  debauchery,  and  drinkings,  and 
cares  of  this  life,  and  so  that  day  come 
unforeseen  upon  you. 


JOHN  2.  I.  And  the  third  day  there 
was  a  marriage  in  Cana  of  Galilee ;  and 
the  mother  of  Jesus  was  there  :  2.  And 
both  Jesus  was  called,  and  his  disciples, 
to  the  marriage.  3.  And  when  they 
wanted  wine,  the  mother  of  Jesus  saith 


And  the  third  day  there  was  a  mar- 
riage in  Cana  of  Galilee ;  and  the  mo- 
ther of  Jesus  was  there :  and  both  Jesus 
was  invited,  and  his  disciples,  to  the 
marriage.  And  wine  running  short,  the 
mother  of  Jesus  saith  to  him,  They  have 


APPENDIX    A. 


409 


•onto  him,  They  have  no  wine.  4.  Jesus 
saith  unto  her,  Woman,  what  have  I  to 
do  with  thee  ?  mine  hour  is  not  yet 
come.  ...  9.  When  the  ruler  of  the 
feast  had  tasted  the  water  that  was  made 
wine,  and  knew  not  whence  it  was : 
(but  the  servants  which  drew  the  water 
knew;)  the  governor  of  the  feast  called 
the  bridegroom,  10.  And  saith  unto 
him,  Every  man  at  the  beginning  doth 
set  forth  good  wine ;  and  when  men 
have  well  drunk,  then  that  which  is 
•worse :  but  thou  hast  kept  the  good 
•wine  until  now.  u.  This  beginning  of 
miracles  did  Jesus  in  Cana  of  Galilee, 
and  manifested  forth  his  glory;  and  his 
disciples  believed  on  him. 


no  wine.  Jesus  saith  to  her,  O  woman, 
what  (object  in  common)  is  there  be- 
tween me  and  thee?  mine  hour  is  not 
yet  come.  When  the  president  tasted 
the  water  that  was  made  wine,  and 
knew  not  whence  it  was  obtained  (but 
the  servants  who  had  drawn  the  water 
knew),  the  president  called  the  bride- 
groom, and  said  to  him,  Every  man 
places  first  (before  his  guests)  the  choice 
wine ;  and  when  they  are  well-filled, 
then  the  inferior  kind;  but  thou  hast 
kept  back  the  choice  wine  until  now. 
This  beginning  of  miracles  Jesus  did  in 
Cana  of  Galilee ;  and  he  displayed  his 
:  and  his  disciples  put  faith  in 


ACTS  OF  THE  APOSTLES,  2.  13. 
Others  mocking  said,  These  men  are 
full  of  new  wine. 


But  others  jeeringly  said,  that  they 
were  filled  with  sweet-wine. 


EPISTLE  TO  THE  ROMANS,  13.  13. 
Let  us  walk  honestly,  as  in  the  day ;  not 
in  rioting  and  drunkenness,  not  in  cham- 
bering and  wantonness,  not  in  strife  and 
envying. 


Let  us  walk  becomingly,  as  in  the 
day ;  not  in  revelries  and  drinkings,  not 
in  chambering  and  wantonness,  not  in 
strife  and  envying. 


14.  18.  For  he  that  in  these  things 
serveth  Christ  is  acceptable  to  God,  and 
approved  of  men.  19.  Let  us  therefore 
follow  after  the  things  which  make  for 
peace,  and  things  wherewith  one  may 
edify  another.  20.  For  meat  destroy 
not  the  work  of  God.  All  things  indeed 
ar»:  pure ;  but  it  is  evil  for  that  man  who 
eateth  with  offence. 


For  he  that  in  this  matter  serveth 
Christ  is  well-pleasing  to  God  and  ap- 
proves hirrself  to  men.  Let  us  therefore 
pursue  the  things  which  make  for  peace, 
and  the  things  by  which  we  may  build 
up  one  another.  Do  not  demolish  the 
work  of  God  for  the  sake  of  meat.  Every- 
thing, indeed,  is  pure ;  but  it  is  evil  to 
that  man  whose  eating  it  makes  it  a  cause 
of  stumbling. 


FIRST  ErrsTi.E  TO  THE  CORIXTI  : 
5.  6.  Your  glorying  is  not  good.  Know 
ye  not  that  a  little  leaven  leaveneth  the 
whole  lump  ?  7.  Purge  out  therefore  the 
old  leaven,  that  ve  may  be  a  new 
lump,  as  ye  are  unleavened.  For  even 
Christ  our  passover  is  sacrificed  for  us  : 
8.  Therefore  let  us  keep  the  feast,  not 
with  old  leaven,  neither  with  the  leaven 
of  malice  and  wickedness;  but  with  the 
unleavened  bread  of  sincerity  and  truth. 


Your  self-glorifying  is  not  good.  Know 
ye  not  that  a  little  leaven  fcrmenteth  the 
whole  lump?  Purge  out  therefore  the 
old  leaven,  that  ye  may  be  a  new  lump, 
as  ye  are  unfermented.  For  even  Christ 
our  paschal-lamb  is  sacrificed.  There- 
fore let  us  keep  the  feast,  not  with  old 
leaven,  neither  with  the  leaven  of  malice 
and  wickedness;  but  with  the  unfer- 
mented-things  of  sincerity  and  truth. 


6.  12.  All  things  are  lawful  unto  me, 
but  all  things  are  not  expedient :  all 
things  are  lawful  for  me,  but  I  will  not 
be  brought  under  the  power  of  any. 


All  things  are  possible  to  me,  but  all 
things  are  not  of  advantage :  all  things 
are  possible  to  me,  but  I  will  not  allow 
myself  to  be  overruled  by  anything. 


8.  13.    Wherefore,   if  meat  make  my 
brother   to  offend,    I   will   eat  no  flesh 
while  the  world  standeth,  lest  I  make 
my  brother  to  offend. 
52 


Wherefore,  if  meat  cause  my  brother 
to  transgress,  I  will  eat  no  flesh  for  ever, 
in  order  that  I  may  not  cause  my  brother 
to  transgress. 


APPENDIX   A. 


9.  25.  And  every  man  that  striveth  for 
the  mastery  is  temperate  in  all  things. 


And  every  one  who  contends  (in  the 
games)  controls  himself  in  all  things. 


10.  23.  All  things  are  lawful  for  me, 
but  all  things  are  not  expedient :  all 
things  are  lawful  for  me,  but  all  things 
edify  not.  24.  Let  no  man  seek  his 
own,  but  every  man  another's  wealth. 


All  things  are  possible  to  me,  but  all 
things  are  not  advantageous  ;  all  things 
are  possible  to  me,  but  all  things  do  not 
build  up.  Let  no  man  seek  (merely) 
his  own,  but  every  man  another's  good. 


lo.  32.  Give  none  offence,  neither  to 
the  Jews,  nor  to  the  Gentiles,  nor  to  the 
church  of  God  :  33.  Even  as  I  please  all 
men  in  all  things,  not  seeking  mine  own 
profit,  but  the  profit  of  many,  that  they 
may  be  saved. 


Be  not  stumbling-blocks,  either  to  the 
Jews,  or  to  the  Gentiles,  or  to  the  church 
of  God.  Even  as  I  please  all  men  in  all 
things,  not  seeking  my  own  advantage, 
but  the  advantage  of  the  many,  that  they 
may  be  saved. 


II.  I.  Be  ye  followers  of  me,  even  as 
I  also  am  of  Christ. 


Be  ye  imitators  of  me,  as  I  also  am  of 
Christ. 


II.  21.  For  in  eating  every  one  taketh 
before  other  his  own  supper ;  and  one  is 
hungry,  and  another  is  drunken. 


For  in  the  act  of  eating  every  one 
snatches  up  his  own  meal :  and  one  is 
hungry,  and  another  is  filled-out. 


THE  EPISTLE  TO  THE  EPHESIANS, 
5.  1 8.  And  be  not  drunk  with  wine, 
wherein  is  excess ;  but  be  filled  with  the 
Spirit. 


And  be  not  surcharged  with  wine,  in 
which  is  dissoluteness ;  but  be  filled  with 
the  Spirit. 


THE  EPISTLE  TO  THE  PHILIPPIANS, 
4.  5.  Let  your  moderation  be  known 
unto  all  men.  The  Lord  is  at  hand. 


Let  your  forbearance  be  known  unto 
all  men.     The  Lord  is  at  hand. 


THE  FIRST  EPISTLE  TO  THE  THESSA-        Therefore    let    us  not  sleep,   as  do 
DNIANS,  5.   f 
eep,  as  do 
and  be  sober. 


LONIANS,   5.    6.     Therefore   let  us   not    others;    but    let    us    be    wakeful    and 
sleep,   as  do  others ;  but  let  us  watch     abstain. 


5.  21.  Prove  all  things;  hold  fast  that        Test  all  things;  hold  fast  that  which 
which  is  good.  is  good. 


5-  22.  Abstain  from  all  appearance  of        Hold  aloof  from  every  aspect  of  evil, 
evil. 


THE  FIRST  EPISTLE  TO  TIMOTHY,  A  bishop  then  should  be  blameless, 

3.  2.  A  bishop  then  must  be  blameless,  the  husband  of  one  wife,  abstinent,  sober- 

the  husband  of  one  wife,  vigilant,  sober,  minded. 

3.  Not  given  to  wine.  Not  a  wine-guest. 


3.  II.  Even  so  must  their  wives  be  Even  so  must  their  wives  be  grave, 
grave,  not  slanderers,  sober,  faithful  in  not  slanderers,  abstinent,  faithful  in  all 
all  things.  things. 


6.   10.  For  the  love  of  money  is  the        For  the  love  of  money  is  a  root  of  all 
root  of  all  evil.  (these)  evils. 


APPENDIX    A. 


411 


THE   EPISTLE  TO  TITUS,   i.   7.    For  For  a  bishop  must  be  blameless,  not  a 

a  bishop  must  be  blameless,  .    .    .    not  wine-guest,  sober-minded,  self-restrain- 

given  to  wine,    ...     8.  ...    sober,  ing. 
.    .    .    temperate. 


2.  2.  That  the  aged  men  be  sober, 
grave,  temperate. 


That  the  aged  men  be  abstinent,  grave, 
sober-minded. 


2.  3.  The  aged  women  likewise,  that  The  aged  women  also,  that  they  cause 

they  ...     4.  ...    teach  the  young  the  young  women   to  be  sober-minded, 

women  to  be  sober.  ...    5.  To  be  dis-  To  be  sober-minded, 
creet. 


2.   12.  Teaching   us   that 
should  live  soberly. 


we        Teaching  us  that  we  should  live  sober- 
mindedly. 


THE  FIRST  EPISTLE  GENERAL  OF 
PETER,  i.  13.  Wherefore  gird  up  the 
loins  of  your  mind,  be  sober. 


Wherefore  gird  up  the  loins  of  your 
mind,  being  abstinent. 


4.  3.  For  the  time  past  of  our  life  may 
suffice  us  to  have  wrought  the  will  of  the 
Gentiles,  when  we  walked  in  lascivious- 
ness,  lusts,  excess  of  wine,  revelings, 
banquetings,  and  abominable  idolatries  : 
4.  Wherein  they  think  it  strange  that  ye 
run  not  with  them  to  the  same  excess  of 
riot,  speaking  evil  of  you. 


For  the  time  past  of  our  life  may 
suffice  us  to  have  wrought  the  will  of  the 
Gentiles,  when  we  walked  in  lascivious- 
ness,  lusts,  excesses  of  wine,  debaucher- 
ie>,  drinkings,  and  abominable  idolatries : 
wherein  they  think  it  strange  that  ye  run 
not  with  them  to  the  same  outpouring  of 
dissoluteness,  speaking  evil  of  you. 


4.  7.  But  the  end  of  all  things  is  at 
hand  :  be  ye  therefore  sober,  and  watch 
unto  prayer. 


But  the  end  of  all  things  is  at  hand : 
be  ye  therefore  sober-minded,  and  be 
abstinent  in  order  to  prayers. 


5.  8.  Be  sober,  be  vigilant;  because 
your  adversary  the  devil,  as  a  roaring 
lion,  walketh  about,  seeking  whom  he 
may  devour. 


Be  abstinent  (=»  drink  not),  be  wake* 
ful ;  because  your  adversary  the  devil,  as 
a  roaring  lion,  walketh  about,  seeking 
whom  he  may  devour  (=»  drink  down). 


REVELATION  OF  ST  JOHN,  14.  8.  And 
there  followed  another  angel,  saying, 
Babylon  is  fallen,  is  fallen,  that  great 
city,  because  she  made  all  nations  drink 
of  the  wine  of  the  wrath  of  her  fornica- 
tion. 


And  there  followed  another  angel, 
saying,  Babylon  is  fallen,  is  fallen,  that 
great  city,  because  she  made  all  nations 
drink  of  the  wine  of  the  passion  (=  the 
raging  or  inflaming  wine)  of  her  fornica- 
tion. 


14.  10.  The  same  shall  drink  of  the 
wine  of  the  wrath  of  God,  which  is 
poured  out  without  mixture  into  the  cup 
of  his  indignation. 


The  same  shall  drink  of  the  wine  of 
the  wrath  of  God,  which  is  mixed  and 
undiluted  in  the  cup  of  his  indignation. 


17.  6.  And  I  saw  the  woman  drunken 
with  the  blood  of  the  saints,  and  with  the 
blood  of  the  martyrs  of  Jesus. 


And  I  saw  the  woman  glutted  with  the 
blood  of  the  saints,  and  with  the  blood 
of  the  martyrs  of  Jesus. 


APPENDIX  B. 


CONCORDANCE  OF  HEBREW,  CHALDEE,  GREEK,  AND 
LATIN  TERMS. 


[This  List  comprises  such  Terms  as  tend  to  illustrate  the  great  object  of  inquiry 
prosecuted  in  this  work, — the  testimony  of  Scripture  upon  the  use  and  disuse 
of  intoxicating  drinks.] 


THE  OLD  TESTAMENT. 

I. 

HEBREW  WORDS  TRANSLATED  *  WINE  '  OR  *  STRONG  DRINK  '  IN  THE 
AUTHORIZED  VERSION. 

I.  YAYIN  (by  some  written  Yin,  Yain,  or  Ain)  stands  generically  for  the 
expressed  juice  of  the  grape, — the  context  sometimes  indicating  whether  the 
juice  had  undergone,  or  not,  the  process  of  fermentation.  It  is  mentioned  141 
times,  as  follows : 


GENESIS. 

9.  21,  24,  Noah  drinking  it  and  awaking 

from  it. 

14.   1 8,  Melchizedek  presenting  it. 
X9-  32»  33.  34,  35,  the  daughters  of  Lot 

inducing  their  father  to  drink  it. 
27.  25,  offered  to  Isaac  by  Jacob. 
49.   II,  12,  named  in  the  blessing  on  Ju- 

dah,  as  equivalent  to  the .'  blood  of 

grapes,'  and  as  coloring  the  eyes. 

EXODUS. 

29.  40,  commanded  as  a  'drink-offering,' 
— /'.  e.  a  libation. 

LEVITICUS. 

10.  9,  prohibited  to   the  priests  while 
ministering. 

23.  13,  described  as  a  libation. 

NUMBERS. 

6.  3  (twice),  4,  prohibited  to  the  Naza- 
rites. 


6.  20,  permitted  to  one  ceasing  to  be  a 
Nazarite. 


7,  io, 


14, 


mentioned  as  a  libation. 


DEUTERONOMY. 

14.  26,  permitted  to  be  purchased  in  lieu 
of  tirosh. 

28.  39,    its    absence    threatened    as    a 
punishment. 

29.  6,  referred  to  as  not  provided  in  the 

wilderness. 
32.  33,  compared  to  the  inflaming  poison 

of  dragons. 
32.  38,  said,  figuratively,  to  be  drunk  by 

heathen  gods. 

JOSHUA. 
9.  4,  13,  used  by  the  Gibeonites. 

JUDGES. 
13.  4,  7,  14  (twice),  prohibited  to  Sam- 

son's mother. 


APPENDIX    B. 


413 


19.  19,  included  by  a  Levite  among  his 
traveling  stores. 

1  SAMUEL. 

I.  14,  15,  its  use  charged  upon  Hannah, 
and  repudiated  by  her. 

1.  24,  comprised  among  Hannah's  offer- 

ings. 

10.  3,  carried  by  an  Israelite. 
16.  20,  sent  by  Jesse  to  Saul. 

25.  18,  presented  by  Abigail  to  David. 
25.  37,  described  as  '  having  gone  out '  of 
Nabal. 

2  SAMUEL 
13.  28,  drunk  by  Amnon. 

16.  I,  2,  sent  to  David  by  Mephibosheth. 

1  CHRONICLES. 

9.  29,  in  the  charge  of  the  Levites. 

12.  40,  presented  at  a  feast. 

27.  27,  enumerated  among  David's 
stores. 

2  CHRONICLES. 

2.  10,  15,  promised  to  Hiram  by  Solo- 

mon, and  accepted  by  him. 

1 1.  1 1,  classed  among  Rehoboam's  stores. 

NEHEMIAH. 

2.  I  (twice),  presented  by  Nehemiah  to 
Artaxerxc-,. 

5.  1C,  received  by  governors  as  tribute. 

5.  15,  'all  sorts'  of,  forwarded  to  Ne- 
hemiah.* 

13.  15,  an  article  of  merchandise. 

ESTHER. 

I.  7,  provided  by  Ahasuerus. 
I.  10,  making  Ahasuerus  merry. 

«  *   *  fl    (  presented  at  a  banquet. 
/•  2»  7»  °i  ) 

JOB. 

I.    13,    1 8,    drunk    by  Job's   sons   and 

daughters. 
32.  19,  bursting  new  bottles. 

60.  3,  '  wine  of  astonishment '  (or  trem- 
bling). 

75.  8,  'red  '  (or  foaming). 

78.  6<},  associated  with  (or  dispossessed 
from)  a  mighty  man. 

104.  15,  gladdening  man's  heart. 
PROVERBS. 

4.  17,  procured  by  violence 

9.  2,  5,  mingled  and  offered  by  Wisdom. 

20.  I,  designated  '  a  mocker'  (or  scorner). 

21.  17,  the  lover  of,  not  getting  rich. 
23.  20,  bibbers  of,  proscribed. 

23.  30,  tarrying  at,  condemned. 
23.  31,  forbidden  to  be  desired  when  red. 
31.  4,  not  to  be  drunk  by  kings. 
31.  6,  used  by  the  bitter-hearted  to  pro- 
duce oblivion. 


ECCLESIASTES. 

2.  3,  drunk  in  pursuit  of  *  good.' 

9.  7,  to  be  consumed  with  a  merry  heart. 

10.  19,  making  merry. 

CANTICLES. 

1.  2,  4,  not  equal  to  virtuous  love. 

2.  4,  'the  house  of  wine.'  [A.  V.,  'ban- 

q  ueting-house. '  1 

4.  10,  not  equal  to  virtuous  love. 

5.  I,  drunk  with  milk. 

7.  9,  delicious  to  the  taste. 

8.  2,  spiced  and  given  to  be  drunk. 

ISAIAH. 

5.  n,  inflaming  men. 
5.  12,  associated  with  a  feast. 
5.  22,    those    mighty   to  drink  it  con- 
demned. 
16.  10,  absent  from  the  presses. 

22.  13,  joined  with  'eating  flesh.' 
24.  9,  not  drunk  with  a  song. 

24.  n,  clamored  for  in  the  streets. 
28.  I,  overcoming  men. 

28.  7  (twice),  causing  to  err,  swallowing 

up  the  priest  and  prophet. 

29.  9,    ^drunkenness    present    without 
51.  21,  $      it. 

55.  I,  invitation  to  buy  it. 

56.  12,  drunk  to  excess. 

JEREMIAH. 

13.  12,  (twice),  bottles  of,  filled. 

23.  9,  overcoming  a  man. 

25.  15,  drunk  out  of  a  cup. 

35.  2,  5  (twice),  6  (twice),  8,  14,  pre- 
sented to  the  Rechabites.and  refused. 
40.  10,  12,  gathered  with  summer  fruits. 
48.  33,  absent  from  the  wine-presses. 
51.  7,  making  the  nations  mad. 

LAMENTATIONS. 

2.  12,  asked  for  by  children. 

K/KKIEL. 

27.  18,  'wine  of  Helbon.' 

44.  21,  forbidden  to  officiating  priests. 

DANIEL. 

I.  C,  part  of  the  king's  provisions. 
I.  8,  declined  by  Daniel  and  his  friends. 
I.  16,  taken  away  from  Daniel  and  his 

friends. 
10.  3,  not  used  by  Daniel  for  three  weeks. 

HOSEA. 

4.  II,  'taking  away'  the  heart. 
7.  5,  making  the  princes  'sick.' 

9.  4,  not  offered  to  the  I 

14.  7,  'wine  of  Lebanon.' 

JOEL. 

I.   5,  drinkers  of,  called  upon  to  howl 
because  of  its  scarcity. 

3.  3,  bought  in  exchange  for  a  girL 


•  Presumably  '  good  '—not  '  the  wine  of  reeling.1 


APPENDIX   B. 


AMOS. 
2.  8,  belonging  to  those  condemned  (or 

fined). 
2.  12,  wickedly  given  to  the  Nazarites. 

5.  II,  withheld  as  a  punishment. 

6.  6,  drunk  in  bowls. 

9.  14,  promised  to  Israel. 

MICAH. 

2.  1 1,  untruly  promised  by  false  prophets. 
6.  15,  withheld  as  a  punishment. 

HABAKKUK. 

2.  5,  described  as 'causing  transgression' 
(or  as  a  defrauder). 
ZEPHANIAH. 

1.  13,  withheld  as  a  punishment. 

HAGGAI. 

2.  12,  named  along  with  bread,  etc. 

ZECHARIAH. 

9.  I5>  named  as  causing  a  noise. 

10.  7,  said  to  gladden  the  heart. 

CHALDEE. —  The  Targumists  almost 
uniformly  render  yayin  by  khamar  or 
khamrah,  the  generic  Chaldee  word  for 
wine.  When  yayin  is  connected  with 
shakar,  however,  yayin  is  distinguished 
as  khamar  khadath,  'new  wine.'  In 
Esth.  I.  7>  yayin  is  rendered  by  kha mar 
ahsis,  'fresh  wine,'  and  in  Job  32.  19 
by  khamrah  khadath,  'new  wine.' 

GREEK. —  All  the  versions    translate 


yayin  by  oinos,  but  in  Job  32.  19  the 
Lxx.  reads  gltukos,  'sweet  wine,'  and 
Symmachus  neos  oinos,  '  new  wine.'  In 
Esth.  I.  10  oinos  is  absent,  and  also  in 
chap.  5.  6,  7.  2,  and  7.  7,  where  'ban- 
quet of  wine'  is  rendered  by  sumpo- 
sios  or  potos.  In  Job  I.  1 8,  oinos  is 
omitted,  and  only peinonton,  'drinking,' 
given.  In  Prov.  23.  20,  oinopotees,  'a 
wine-drinker,'  is  the  rendering  of  sovai 
yayin.  In  Prov.  23.  30,  31,  the  plural 
oinois  is  given. 

LATIN. — The  Vulgate  renders  yayin 
by  vinum,  but  in  Esth.  I.  19  it  has 
merum,  '  neat  (undiluted)  wine,'  and  in 
Job  32.  19  mustum,  '  fresh  grape-juice ' 
=  new  wine.  In  Josh.  9.  4  it  renders 
'  bags  of  yayin '  by  ulresvinarios  ;  and  in 
I  Chron.  27.  27,  '  for  the  cellars  (or  stores) 
of  yayin, '  by  cellis  vinariis,  '  over  the 
wine-cellars.'  In  Esth.  5.  6,  and  7.  7, 
'  banquet  of  yayin  '  is  rendered  locum- 
convivii,  '  place  of  feasting ';  and  in  chap. 
7.  2,  '  after  the  banquet  of  wine '  is  ren- 
dzredpostquam  incaluerat-uino,  '  after  he 
was  heated  with  wine.'  In  Prov.  23.  20 
the  V.  has  in  conviviispotatorumt  '  among 
feasts  of  drinkers.'  In  Cant.  2.  4,  '  house 
of  wine'  [A.  V.,  'banqueting-house']  is 
rendered  cellam  vinariam,  *  wine-cellar.' 
In  Jer.  40.  10 yayin  is  rendered  vindemia, 
'vintage-fruit,'  but  in  ver.  12  vinum. 


2.  TIROSH  (pronounced  teerosh)  is  a  collective  name  for  the  natural  produce  of 
the  vine.  It  is  generally  associated  with  dahgan,  'corn,'  and yitzhar,  the  fruit  of 
the  olive  and  the  orchard.  Both  ancient  and  modern  versions  have  strangely  mis- 
conceived the  true  nature  of  this  famous  triad  of  blessings  by  regarding  tirosh  and 
yitzhar  as  liquids;  the  first  as  'wine,'  or  'new  wine,'  and  the  latter  as  'oil.'  By 
a  comparison  of  texts  and  contexts  the  English  reader  may  judge  for  himself 
between  the  traditional  rendering  and  the  one  adopted  in  this  work.  Tirosh 
occurs  thirty-eight  times  in  the  Hebrew  Bible. 


GENESIS. 
27.  28,  joined  with  corn  as  promised  to 

Jacob. 
27.  37,  joined  with  corn  as  above. 

NUMBERS. 

18.  12,  joined  with  yitzhar  and  corn  as 
firstfruits. 

DEUTERONOMY. 

7.  13,  joined  with  corn  and  yitzhar  as 
the  fruit  of  the  land. 

11.  14,  gathered  along  with  corn  and 
yitzhar. 

12.  17,  to  be  eaten  as  tithes  with  corn 
and  yitzhat. 

14.  23,  thj  same. 


1 8.   4,  joined  with  corn  and  yitzhar  as 

firstfruits. 
28.  51,  joined  with  corn  and  yitzhar  as 

destroyed  by  the  invader. 
33.  28,  joined  with  corn  as  the  produce 

of  the  land. 

JUDGES. 
9.  13,  which  the  vine  claims  as  its  own, 

and  refuses  to  leave. 
2  KINGS. 
18.  32,  joined  with  corn  as  the  produce 

of  the  land. 

2  CHRONICLES. 
31.  5,  joined   with   corn,  yitzhar,   and 

honey  (or  dates)  as  firstfruits. 


APPENDIX    B. 


415 


32.  28,  joined  with  corn  and  yitzhar  as 
kept  in  storehouses. 
NKHEMIAH. 

5.  ii,  joined  with  corn  and  yitzhar  as 

tribute  in  kind. 
10.  37,  joined  with  the  fruit  of  all  manner 

of  trees. 

IO.  39,  joined  with  corn  and  yitzhar. 
13.  5,  12,  joined  with  corn  and  yilzhar 

as  tithes. 

PSAT.MS. 

4.  7,  joined  with  corn  as  causing  joy  by 
its  increase. 

PROVERBS. 

3.  10,  described  as  '  bursting  '  or  filling 

the     presses,    in    association    with 

crowded  barr.s. 

ISAIAH. 
24.   7,  described  as  mourning  while  the 

vine  languished. 
36.   17,  joined  with  corn  as  produce  of 

the  land. 
62,  8,    described   as   not    to   be   drunk 

(/.  e.  its  juice)  by  strangers,  but  to 

be  brouglit  together  and  drunk  by 

the  Jews,  like  as  corn  was   to  be 

gathered  and  eaten. 
65.  8,  described  as  'found  in  a  cluster.' 

JEREMIAH. 
31.  12,  joined  with  corn  and  yitzhar  as 

part  of  the  goodness  of  the  Lord. 

HOSEA. 
2.  8,  joined  with  corn  and  yilzhar  as 

given  by  God. 
2.  9,  joined  with  corn  as  taken  away  by 

God. 
2.  22,  joined  with  corn  and  yitzhar  as 

•heard"  by  their  mother  earth. 

4.  n,  joined  with  whoredom  and  wine 

(vityiit)  as  '  taking  away  '  the  heart. 
7.   14,  joined  with  corn  as  the  cause  of 

heathen  assemblies. 
9.  2,  described  as  failing  from  the  press 

in  connection  with  the^corn-floor. 

1.  10,   described  as   'dried  up,' as  the 

corn   is  '  wasted,'  and  the  yitzhar 
4  languished).1 

2.  19,  promised  by  God  along  with  corn 

and  yitzhar. 

2.  24,  said  to  'overflow1  (or  alxntml  in) 
the  press,  together  with  yilzhar, 
as  the  floors  are  full  of  '  wheat.' 

MlCMf. 

6.  15,   said   when   trodden   to   produce 


yayin,    as    olives,    when    trodden, 
yield  shfincn  (oii). 

HAGGAI. 

I.  II,  joined  with  corn  and  yitzhar  as 
suffering  from  drought. 

ZECHARIAH. 

9.  17,  said  to  make  the  virgins  cheerful 
(or  to  grow),  as  corn  the  young 
men. 

Obs.  I.  Tirosh  is  connected  with  corn 
and  yitzhar  nineteen  times,  with  corn 
alone  eleven  times,  with  the  vine  three 
times,  and  is  otherwise  named  five 
times  ;  in  all  thirty-eight  times. 

Obs.  2.  Tirosh  is  translated  in  the 
A.  V.  twenty-six  times  by  'wine,' 
eleven  times  by  new  wine  (Neh.  10.  39; 
13.  5,  12;  Prov.  3.  10  ;  Isa.  24.  7;  65. 
8;  Hos.  4.  ii  ;  9.  2;  Joel  I.  10;  Hag. 
I.  ii;  Zech.  9.  17),  and  once  (Mican 

6.  15)  by  'sweet  wine,'  where  the  mar- 
gin has  'new  wine.' 

CHALDEE.  —  The  general  rendering  of 
tirosh  in  the  Targum  is  by  khamar,  or 
kamrah,  thus  making  no  distinction 
between  yayin  and  tirosh.  But  in 
Numb.  18.  12,  Jonathan's  rendering,  kha- 
mar  inbah,  'wine  of  the  grape,'  indi- 
cates a  perception  of  the  relation  of  tirosk 
to  the  grape  while  ungathered  and  un- 
expressed. The  Targum  on  Hos.  4.  n 
interprets  tirosh  by  ravyethah,  '  drunk- 
enness,' or  'satiation,'  but  in  Joel  I.  10 
by  'vines.' 

GREEK.  —  The  Lxx.  renders  tirosh  in 
every  case  but  twice  byoinos,  the  generic 
name  for  yayin  ;  the  exceptions  being 
Isa.  6$.  8,  where  r/iojc,  'grape-stone,'  is 
given,  and  Hos.  4.  ii,  where  the  ren- 
dering is  in(thnsmat.  'strong  drink.' 
Aquila's  version  in  Deut.  7.  13  has 
of>(ii  ismon,  'autumnal  fruit,'  and  in  Ka. 
26.  7,  paroi'isinos,  '  fruit  out  of  season  '  ; 
but  very  possibly  paror  is  a  transcriber's 
error  for  ap~>r,  the  reading  in  Deut. 

7.  13. 

LATIN*.—  The  Vulgate,  though  ns  a 
rule  translating  tirosh  by  T  •////////,  '  wine,' 
lu«.  some  exceptions  :  —  Deut.  7.  13,  vin- 
dcinia,  '  vintage-fruit  '  ;  Neh.  IO.  37, 
I'indemia  ;  Isa.  24.  7,  vindfinia  :  I-i. 


65.  8,  gntniiHi,  '  a  grain,  '=*  young  grape  ; 
Hos.  4.  n,  fbrietas,  '  drunken 


3.   KIIEMER  (Hebrew,  kh-m-r,  pronounced  khlmlr)  is  a  word  descriptive  of  the 
foaming  appearance  of  the  juice  of  the  grape  newly  expressed,  or  when  undergoing 


APPENDIX   B. 


fermentation.      It  occurs  but  nine  times  in  all — including  once  as  a  verb,  and  six 
times  in  its  Chaldee  form  of  khamar  or  khcunrah. 


DEUTERONOMY. 
applied  to  the    'blood   of 
' 


32.   14,   applied  to  the    'blood   of   the 
grape,'  rendered  in  A.  V.  '  pure.' 
EZRA. 

6.  9,    ^occurs    in   Chaldee    decrees    of 

7.  22,  5     Cyrus  and  Artaxerxes. 

PSALMS. 
75.  8,  'the  wine  is  red,'  khamar  (foams). 

ISAIAH. 

27.  2,  'a  vineyard  of  khtmerj  rendered 
in  A.  V.  '  red  wine,'  but  the  Hebrew 
text  is  doubtful. 

DANIEL. 
5.  I,  2,  4,  23,  named  in  a  Chaldee  de- 

scription of  Belshazzar's  feast. 
CHALDEE.  —  In  Deut.  32,  14,  Jonathan 
has  khamor  sumaq,  *  red  wine.  '    In  Psa. 
75  •  8,   the  Targum  has  khamar  ashin, 


'strong  wine.'  In  Isa.  27.  2,  the  Tar- 
gumists  read  khemed  (fruitful  or  beauti- 
ful), not  khemer. 

GREEK. — In  Deut.  32.  14,  the  Lxx. 
has  oinon.  Aquila  gives  austeeron, 
'rough.'  In  Psa.  75.  8,  the  Lxx.  has 
oinos  akratos,  '(the  wine  is)  pure,'  i.  e. 
undiluted.  In  Isa.  27.  2,  the  Lxx.  has 
kalos,  'beautiful,'  following  the  reading 
of  khemed.  In  the  otker  places  oinos  is 
given. 

LATIN. — In  Deut.  32.  14,  the  V.  has 
meracissimum,  'purest.'  In  Psa.  75.  8, 
and  Isa.  27.  2,  merum,  'pure  (wine).' 
In  the  other  passages  vinum  is  used,  or 
the  Hebrew  word  is  not  definitely  trans- 
lated. 


4.  AHSIS  (sometimes  written  ousts,  asis,  osis)  is  specifically  applied  to  the  juice 
of  the  newly-trodden  grapes  or  other  fruit.     It  occurs  five  times. 


CANTICLES. 

8.  2,  applied  to  '  the  juice '  of  the  pome- 

granate. 

ISAIAH. 

49.  26,  compared  to  blood;    rendered 
'  sweet  wine '  (A.  V.). 

JOEL. 
I.  5,  represented  as  cut  off;  rendered 

'  new  wine  '  (A.  V. ). 
3.  1 8,   mountains  said   to   drop  ahsis; 
rendered  'new  wine'  (A.  V.). 
AMOS. 

9.  13,  the  same;  'sweet  wine'  (A.  V.). 


CHALDEE. — In  Cant.  8.  2,  no  equiva- 
lent to  ahsis  is  given ;  but  in  the  other 
passages  the  rendering  is  khamar  marilh 
(or  marath),  'pure  wine.' 

GREEK. — In  Cant.  8.  2,  the  Lxx.  has 
nama,  '  spring '  (or  juice) ;  in  Isa.  49.  26, 
oinos  neos,  '  new  wine ';  in  Joel  I.  5>  it 
seems  to  paraphrase  ahsis  by  euphrosunee 
kai  chara,  '  gladness  and  joy  ' ;  and  in 
Joel  2.  18,  and  Amos  9.  13,  the  rendering 
is glukasmon,  'sweetness.' 

LATIN. — In  Cant.  8.  2,  and  Isa.  49. 
26,  the  Vulgate  has  mustum,  and  in  the 
other  passages  dulcido,  '  sweetness.' 


5.  SOVEH  (sometimes  written  sole,  sobhe)  denotes   a  luscious,   and   probably 
boiled  wine  (Latin,  sapa).     It  occurs  three  times.         , 


ISAIAH. 

I.    22,    diluted    with    water;    'wine' 
(A.  V.). 

HOSEA. 
4.  18,  turned  sour;   'drink'  (A.  V.). 

NAHUM. 
I.  10,  drink  to  excess ;  'drunken'  (A.V.). 

CHALDEE. —  Isa.     I.     22,     khamar, 


'  wine  ' ;  Hos.  4.  18,  '  feastings  ' ;  Nah. 
I.  10,  '  wine.' 

GREEK.— Isa.  i.  22,  the  Lxx.  and 
Symmachus,  oinos ;  Aquila,  swnposion, 
'  drinking-feast ' ;  in  Hos.  4.  18,  and  Nah. 
i.  10,  the  Lxx.  has  a  different  reading 
of  the  Hebrew  text. 

LATIN. — Isa.  I.  22,  vinum,  'wine'; 
Hos.  4.  1 8,  and  Nah.  I.  10,  fonvrvtwn, 
'feast.' 


6.  MESEK  (sometimes  written  mesecJi)  is  used  with  its  related  forms  mezeg  and 
mimsak  to  denote  some  liquid  compounded  of  various  ingredients.  These  word* 
occur  as  nouns  four  times,  in  a  verbal  shape  five  times. 


APPENDIX   B. 


417 


PSALMS. 

75.  8,  applied  to  the  cup  of  Divine  wrath  ; 
full  of  mtsekt  'mixture  '  (A.  V.). 

PROVERBS. 

23.  30,  referring  to  them  who  seek  mi 
sak,  'mixed  wine  '  (A.  V.). 

CANTICLES. 
7.  2,  mfstgt  'mixture'  (A.V.). 

ISAIAH. 

65.  II,  mimsak,  'drink-offering' (A. V.). 
The  verbal  form  occurs — 
PROVERBS. 
9.  2,  5,  wisdom  has  '  mingled'  her  wine. 

ISAIAH. 
5.  22,  men  mighty  to  '  mingle '   strong 

drink.     Also  in 
Psa.  102.  9;  Isa.  19.  14. 

CHALDEE. — In  Psa.  75.  8,  the  Targum 
reads  mezagath  merarthah,  'a  mixture 
of  bitterness  ';  in'Prov.  23.  30,  mimsak 
is  paraphrased  baith  mizgah,  '  a  house  of 


mixture ' — /.  c.  a  house  where  a  mixed 
drink  is  provided ;  in  Cant.  7.  2, 
is  lost  in  a  cloud  of  allegory;  in  Isa.  65. 
II,  the  T.  has  '  who  have  mixed  for  their 
gods  a  goblet.'  In  Prov.  9/2,  5,  the 
verbal  form  is  mtzagath,  '  mixed  ' ;  and 
in  I>,a.  5.  22,  le-aithrevatht  to  make 
drunk  (or  drench)  themselve>.' 

GREEK.— Psa.  75.  8,  the  Lxx.  has 
kerasma,  *  mixture  ' ;  Symmachus  has 
ekchntkeis  'poured  out.'  Prov.  23.  30, 
the  Lxx.  has  potoi,  '  drinkings  ' ;  Theo- 
dotion  has  ktrasmata,  '  mixtures.'  Cant. 
7.  2,  the  Lxx.  krama,  '  mixed-liquor ' ; 
Isa.  65.  II,  fcrasma,  'mixture.'  In 
Prov.  9.  2,  5,  and  Isa.  5.  22,  the  I.xx. 
uses  inflections  of  the  verb  kcrannumi, 
'to  mingle.' 

LATIN.  —  Psa.  75.  8,  the  V.  has 
mixtum  ;  Prov.  23.  30,  calicts  ;  and  Cant. 
7.  2,  pocula,  'cups  ' ;  Isa.  65.  II,  Iibatis9 
'have  made  libations.'  In  Prov.  9.  25, 
and  Isa.  5.  22,  the  verb miscuo,  'to  mix,' 
is  used. 


7.  ASHISHAH  (sometimes  written  tskishah)  signifies  some  kind  of  fruit-cake, 
probably  a  cake  of  pressed  grapes  or  raisins.  It  occurs  four  times,  and  in  each 
case  is  associated  by  the  A.  V.  with  some  kind  of  drink. 

2  SAMUEL.  and  in  the  other  two  places  the  para- 

6.  19,  a  part  of  a  public  donative;  'a 
flagon  of  wine  '  (A.  V.) — '  of  wine  ' 
in  italics. 

i  CHRONICLES. 
16.  3,  same  as  above. 

CANTICLES. 

2.  5,  'stay  me  with  flagons'  (A.  V.). 

HOSE  A. 

3.  I,  'flagons  of  wine'  (A.  V. );  but  in 

the  mar.  substituted 

for  '  wine  ' ;  the  Hebrew  l>eing  ashi- 
shah   anaht'im,    •  pressed-cakes   of 




CHALDEE. — In  the  first  two  pn 
the  Targum  has  manthah,  '  a  portion  ' ; 


and  in  the  other  two  places  the 
phrase  does  not  follow  the  text. 

GREEK. — In  2  Sam.  6.  19,  the  Lx-x.  has 
legation  apo   leeganout  'a   cake-cooked - 
with-oil  from  the  frying-pan '=  a  pan- 
cake or  fricasse.     In    I    Chron.    lo.    3, 
amoritetn,  '  a  cake  ' ;  in  Cant.  2.  5,  mu- 
m's,     'with     perfumes';     Symmachus, 
anthei,  'on  a  flower';  Aquila,  oin  •. 
'\vithvine-flowers.'     In   Hos.   3.  i,  the 
Lxx.  has/V//////.7/a  tneta  st&pkidos  \ 
A,  staphitfon),  '  cakes  made  v. 

v.— In  2  S.am.  6.  19,  and  2  Chron. 
1 6.  3,  the  Vulgate  has  similar  j 
otto,   'a  cake-of-fme-flour  fried   i; 
;t.   2.    5,  floribus,  'with   fl<> 

i,  vinaceii  uvaru/ti,  'husks 
of  grapes.' 


8.  SilEMARIM  (pronounced  sJttmahrim')  is  derived  from  skamar,  'to  preserve,' 
and  has  the  general  signification  of  things  preserved.     It  occurs  five  times.     Iu 
.  12.  42,  the  same  word,  differently  pointed,  is  twice  translated  as  signifying 
to  be  kept  (observed). 

PSALMS.  parts  of  the  mixture  preserver!  from 

75.  8,    saM    to   be    sucked    up   by   the  solution  =«  the    insoluble    drc;> 

wicked ;   '  dregs  '  ( A.  V. ).  rather  the  drugs. 

53 


APPENDIX    B. 


ISAIAH. 

25.  6  (twice),  joined  with  shemahnim, 
'fat  things,'  as  the  provisions  of  a 
banjquet,  and  indicating  dainties, 
answering  to  our  English  'pre- 
serves '  or  confections. 

JEREMIAH. 

48.  II,  the  dregs  of  wine,  'preserved' 
by  falling  to  the  bottom  of  the  cask ; 
'lees'  (A.  V.). 

ZEPHANIAH. 
I.  12,  the  same;  'lees'  (A.  V.). 

CHALDEE. — In  Psa.  75.  8,  the  T.  has 
'dregs  and  refuse';  in  Isa.  25.  6,  the 
paraphrase  retains  the  sense  of  '  dregs  ' 
by  representing  that  though  the  nations 


expect  a  luxurious  banquet,  they  will  be 
doomed  to  mortification,  ignominy,  etc. ; 
in  Jer.  48.  n,  a  cognate  word,  shenah- 
rail>,  'his  dregs,'  is  given;  in  Zeph.  I. 
12,  'lees'  is  paraphrased  by  'riches.' 

GREEK. — Psa.  75.  8,  the  Lxx.  has 
tntgias,  'dregs.'  Isa.  25.  6,  piontai 
oinon,  '  they  shall  drink  wine ' ;  Sym- 
machus,  poton  tnigion,  'a  feast  of  lees.' 
Jer.  48.  II,  doxee,  'glory';  evidently 
another  reading  of  the  text  or  a  para- 
phrase. Zeph.  I.  12,  another  reading 
of  the  text  is  followed. 

LATIN.— The  Vulgate,  in  Psa.  75.  8, 
hasyfe*,  'feculence';  in  Isa.  25.  6,  vin- 
demia,  '  vintage  produce ' ;  in  Jer.  48. 

•  II,  ftFcibus,  'in  his  dregs';  Zeph.  I.  12, 

I  facibus. 


9.  MAMTAQQIM  is  derived  from  mahthaq,  'to  suck,'  and  denotes  'sweetnesses.' 


It  is  applied  to  the  mouth  (Cant.  5. 
16)  as  full  of  sweet  things.  In  Neh.  8. 
10,  it  is  said,  '  Go  your  way,  eat  the  fat, 
and  drink  the  sweet' — mamtaqqim, 
'  sweetnesses  '=sweet  drinks.  The  Lxx. 


\\asglukasmata,  'sweet  things,'  and  the 
V.  mulsum,  'drink  sweet  as  honey.' 
\_Mathaq  is  most  probably  allied  to  the 
Saxon  methcg  and  metheglin,  liquid  pre- 
parations from  honey.  ] 


IO.  SIIAKAR  (sometimes  written  shechar,  shekar)  signifies  'sweet  drink,'  ex- 
pressed from  fruits  other  than  the  grape,  and  drunk  in  an  unfermented  or  fermented 
state.  It  occurs  in  the  Old  Testament  twenty-three  times. 

LEVITICUS. 

IO.  9,  forbidden  along  \v\\h  y  ay  in  to  the 
priests  while  officiating. 

NUMBERS. 

6.  3,  forbidden  to  the  Nazarites. 
6.  3,  vinegar  of,  forbidden  to  Nazarites. 
28.   7,  to  be  offered  as  a  libation  to  the 
Lord  (apparently  here  denoting  the 
sweet  juice  of  the  grape). 

DEUTERONOMY. 

14.  26,  to  be  bought  (probably  in  lieu  of 
yilzfiar,  orchard-fruit). 
6,  not  drunk  in  the  wilderness. 

JUDGES. 

4,    7,    14,    forbidden    to    Samson's 
mother. 

i  SAMUEL. 
I.   15,  its  use  disclaimed  by  Hannah. 

PSALMS. 

12,    the    drinkers    of   it    (A.    V., 
•drunkards')  mocked  the  Psalmist. 

PROVERBS. 

20.  i,  pronounced  'raging.' 
31.  4,  forbidden  to  princes. 
31.  6,  the  use  of,  by  those  ready  to 


29. 
13- 


69. 


perish,  causing  forgetfulness  of  their 

misery. 

ISAIAH. 

5.  II,  woe  to  those  following  after  it. 
5.  22,  woe  to  those  mingling  it. 
24.  9,  becoming  bitter  to  the  drinker. 

28.  7  (thrice),   causing  the   priest   and 
prophet  to  err  and  stray. 

29.  9,  staggering  in  the  absence  of  it. 
56.   12,   the  impious   rilling  themselves 

with  it. 

MICAH. 
2.  II,  the  subject  of  false  prophesying. 

Shakar\s  uniformly  translated  '  strong 
drink'  in  the  A.  V.,  except  in  Numb. 
28.  7,  where  it  is  rendered  '  strong  wine  '; 
and  in  Psa.  69.  12,  where  instead  of 
'drinkers  of  shakarj  the  A.  V.  reads 
'drunkards.' 

CHALDEE. — In  the  Targum  shakar  is 
usually  rendered  khamar  atriq,  'old 
wine,'  a  rendering  indubitably  erroneous; 
but  other  renderings  ire  as  follows : — 
Marvai,  'strong  drink,'  in  Lev.  IO.  9; 
Psa.  69.  12.  Khamar  bekhir,  Jerusalem 


APPENDIX    B. 


419 


Targuri  of  Numb.  28.  7,  where  On- 
kelos  and  Jonathan  have  khamar  attiq. 
Marath,  'pure,'  or  'neat,1  Jonathan's 
rendering  in  Deut.  29.  6;  and  sikrah,  in 
Prov.  20.  i. 

GREEK. — The  Lxx.  gives  shakar  the 
Greek  garb  of  sik.-ra  (except  in  Judg. 
13.  4,  where  Codex  B,  methusma,  'strong 
drink  '):  methusni(it  I  Sam.  I.  15  ;  Micah 
2.  II  :  oinjn,  '  wine,'  Psa.  69.  12  ;  Prov. 
31.4:  methee,  '  strong  liquor,'  or  '  drunk- 
enness,' Prov.  20.  I  ;  31.  6;  Isa.  27.  8 
(once,  but  Codex  A  has  sit  era  thrice). 

Of  other  Greek  versions  preserved, 
the  usual  renderings  are  me  thus  ma  > 


'strong  drink,'  except  Theo.Iotion,  Isa. 
28.  7;  methee  (once),  56.  12  [a  verse 
absent  from  the  Lxx.  version] 

LATIN. —  The  common  rendering  of 
the  Vulgate  is  sictra,  an  adaptation  from 
the  Hebrew  or  Greek,  except  omne  t/uo.l 
inebriare  potest,  •  whatever  is  able  to 
inebriate,'  in  Lev.  10.  9;  Numb.  6.  3; 
I  Sam.  I.  15  :  qnalibet  alia  potio,  'any 
other  drink,'  in  Numb.  6.  3  (second 
clause):  polio,  'drink,'  in  Isa.  24.  Q: 
vinum,  'wine,'  in  Numb.  28.  7;  Psa. 
69.  12:  cbrictas,  'drunkenness,' in  Prov. 
20.  i;  31.  4;  Isa.  5.  u;  5.  12;  28.  ^ 
(thrice);  29.  9;  56.  12. 


II. 


HEBREW  WORDS  DESCRIPTIVE  OF  VINEYARD,  VINE,  ETC. 


[VINEYARD]  KEREM  (pi.  KERAH- 
MIM).— A  term  applied  at  hrst  to  culti- 
vated land  appropriated  to  the  growth  of 
fruit-bearing  plants,  and  at  length  spe- 
cifically to  ground  set  apart  for  the  cul- 
ture of  the  vine,  though  probably  down 
to  a  late  period  the  more  general  meaning 
was  not  absent  from  the  word.  It  is 
translated  '  vineyard '  in  the  A.  V.  in 
Gen.  9.  20;  Exod.  22.  5  (twice);  23.  II  ; 
Lev.  19.  10 (twice);  25.  3 ;  25.4;  Numb. 
16.  14  [Ileb.  sing,  'vineyard'];  20.  17 
[Heb.  sing,  'vineyard'];  21.  22  [Heb. 
sing,  'vineyard'];  22.  24;  Ueut.  6.  II; 

20.  6;  22.  9  (twice);  23.  24;  24.  21 ;  28. 
30;  28.  39;  Josh.  24.  13;  Judg.  9.  27; 
II.  33;    14.  5;    15.  5;   21.   20;   21.   21  ; 
I  Sam.  8.  14;  8.  15;  22.  7;  I  Kir 

i;  21.  2  (twice);   21.  6  (twice);   21.  7; 

21.  15;  21.   16;   21.  18;   2  Kings  5.  26; 
18.  32;  19.  29;  I  Chron.  27.  27  (twice); 
Neh.  5-  3;  5-4;  5:  5;  5-,i.';9-  25;  Job 
24.  6  (rendered  '  vintage  '  in  A.  V.) ;  24. 
18;   Psa.  107  37;    Prov.  24.  30;  31    16; 
Eccles.  2  4;   Cant    I.  6  (twice);    I    14; 
2.  15  (twice,  and  both  times  'vines'  in 
the   A.   V.);    7.    12;  8.    1 1   (twice);   8. 
12;    Isa.  I.  8;   3.   14;   5.    I  (twice);    5. 

3;  5-  4;  5-  5;  5-  7;  s-  10;  16.  i°; 

27.  2  ;  36.  17;   37.  30 ;  65.  21 ;  Jer.  12 ; 

10;  31.  5;  32-  IS?  35-  7;  35-  9J  39- 
10;  Ezek.  28.  26;  Hos  2.  15 ;  Amos 
4.  9;  5.  n  ;  5.  17;  9.  14;  Micah  i.  6; 
Zeph  i  13.  [See  SHKDAMOTH  and 
KANNAH.]  The  A.  V.  includes  kerem 
as  part  of  a  proper  name  in  Neh  3  14, 
Btth-haccerem  ;  Jer  6  I,  Beth-haccerem 
[literally,  baith-hak-kerem^  '  a  house  of 
the  vineyard'].  From  Ktrem  comes — 


[VlNKYARD-MAN]     KORAM     (pi.     KO- 

RAMIM),  '  a  vineyarder,'  a  man  employed 
about  a  vineyard  In  the  A.  V.  trans- 
lated  'vinedresser'  in  I  Kings  25.  12; 
2  Chron  26  10;  Isa.  61.  15;  Jer.  52. 
16;  Joel  I  ii. 

[VINE-FIELD]  SHF.DAMOTH,  used  ap- 
parently to  designate  fields  planted  with 
vines,  in  Deut.  32.  32;  Isa  16.  8; 
Hah  3.  17. 

KANNAH  is  translated  'vineyard'  in 
Psa  80.  15,  but  probably  signifies  'a 
plant.'  Gesenius  translates  it  'protect 
thou  ' 

[VINE]  GEPHEN  (pi  GEPHANIM) 
strictly  signifies  'a  twig,'  from  gaf>hnant 
'to  be  bent,'  and  hence  applied  to  the 
vine  as  the  most  valuable  of  flexile 
plants.  It  is  so  applied  in  the  A.  V. 
as  follows  : — Gen.  40.  9;  40.  10;  49.  Ii  ; 
Numb  6  4  ;  20.  5  [Hebrew,  'the  vine']; 
Deut  8  8  [Hebrew,  'the  vine'];  32 .32 
(twice);  Judg.  9.  12;  9.  13;  13.  14; 
I  Kings  4.  25  ;  2  Kings  4.  37  [gefhen 
sadch,  'a  vine  of  the  field  '=a  wild  vine]; 
18.  31;  Job  15.  33;  Psa.  78  47;  80  8;  80. 
14 ;  i<>5  33 ;  128  3  ;  Cant.  2  1356  1 1 ; 
7.8;  7.  12;  Isa.  7  23;  16.  8;  16.  9; 
24.  7;  32.  12;  34.  4;  36.  16;  Jer.  2.  21  ; 
5.  17;  6.  9;  8.  13;  48.  32;  Ezek  15  2; 
15.6;  17.  6  (twice);  17.  7;  17  8;  19. 
10 ;  Hos  2.  12;  10.  I  ;  14  7;  Joel  I  7; 
i.  12;  2.  22;  Micah  4.4;  Hab  3  17; 
Hag.  2.  19;  Zech  3  IO;  8  12;  Mai 
3.  1 1 .  [See  also  SORAQ  and  ZEMORAII  ] 
4  Vine '  is  superadded  in  the  A  V.  in 
Lev  25  5,  u. 

SORAQ  is  supposed  to  be  derived  from 
saraq,  '  to  interweave ' ;  hence  soraq,  a 


420 


APPENDIX   B. 


collection  of  shoots  and  tendrils.  Some 
regard  it  as  applied  to  a  peculiar  and 
pre-eminent  species  of  vine.  It  occurs 
Gen.  49.  II,  '  choice  vine' ;  Judg.  16.  4, 
'Sorek,'  the  name  of  a  'valley'  or  ra- 
vine; Isa.  5.  2,  ' the  choicest  vine' ;  16. 
8,  'the  principal  plants';  Jer.  2.  21,  'a 
noble  vine.' 

[VINE-BRANCH]  ZEMORAH,  derived 
from  zamar,  'to  pluck'  or  'prune,'  is 
supposed  to  denote  a  vine-branch  In 
Numb  13  23,  'a  branch';  Isa.  17. 
10,  'strange  slips';  but  in  Ezek.  8.  17 
and  15  2  no  definite  kind  of  branch 
seems  intended.  From  zamar  also 
comes — 

[VINE-KNIFE]  MAZMORAH,  the  sharp 
instrument  used  for  detaching  the  ripe 
grapes  from  the  vine,  translated  'pruning- 
hook,'Isa.  2.4;  18.  5;  Joel 3.  10;  Micah 

MAGGOL  (from  nagal,  'to  cut')  is 
translated  'sickle'  in  Jer.  50.  16;  Joel 

3-  13- 

[VINE-BLOSSOM]  SEMADAR  is  rendered 
'tender  grape'  in  the  A.  V.,  but  may, 
perhaps,  be  more  properly  rendered 
'vine-blossom.'  It  occurs  Cant.  2.  13; 
2.  15 ;  7-  12. 

NATZ,  'flower,'  applied  to  the  vine, 
Gen.  40.  12,  and  rendered  '  its  blossoms 
flourished.' 

PARAKH,  'to  bud,'  applied  to  the 
vine,  Gen.  40.  12,  'budded';  Cant.  6. 
II;  7.  12,  'flourish';  Hos.  14.  7, 
'grow.' 

[A     GRAPE-BERRY]      GARGAR      OCCUrS 

Isa.  17.  6. 

[GRAPE]  ANAB  (pi.  ANABIM — accord- 
ing to  the  Masorite  pointing  anahv,  pi. 
anahvini)  is  derived  from  a  root  '  to  bind 
together ' ;  hence  the  anab  or  anahv  de- 
noted a  number  of  grape-berries  joined 
together  =  a  little  bunch.  In  the  He- 
brew Bible  the  singular  form  occurs  but 
once  (and  then  in  a  collective  sense), 
Deut.  32.  14,  and  the  A.  V.  uniformly 
renders  anabim  by  'grapes  ' : — Gen.  40. 
10;  40.  11;  49.  II;  Lev.  25.  5;  Numb. 
6  3  (twice);  13  20;  13.  23;  Deut.  23. 
24;  32.  14;  32  32  (twice);  Neh.  13. 
15;  Isa  5.  2;  5  4;  Jer.  8.  13;  Hos.  3. 
i;  9  10;  Amos  9.  13  In  Hos.  3. 
I  anabim  is  translated  'wine,'  but  the 
margin  gives  correctly  '  grapes  ' 

In  the  following  passages  the  word 
'  grape  '  or  '  grapes  '  is  supplied  by  the 
English  translators,  but  does  not  occur  in 
the  Hebrew :— Judg.  8  259  17;  Lev. 
19.  10 ;  25  II  ;  Deut  24  31 ;  28.  30;  28. 
39;  Job  15  33;  Cant  7  7;  Isa.  5.  2; 
5.  4  [after  'wild'];  17.6;  18.5;  Jer.  25 


3°5   31-  29,  3°;  49-  9J   Ezek.  19.  12; 
Obad   5 

[CLUSTER]  ESHKOL  (pi.  ESHKOLOTH> 
primarily  denoted  a  stalk  of  grapes,  and 
thence  'a  cluster,'  /  e.  an  accumulation  of 
the  smaller  bunches,  anahvim.  The  A. 
V.  translates  cshkol,  eshkoloth,  'cluster,' 
"'clusters,' in  Gen  40.  10;  Numb.  13.23; 
13  24;  Deut.  32.  32;  Cant.  I.  14,  'a 
cluster  of  camphire  '  (cypress) ;  7  7 ;  7' 
8;  Isa.  65.  8;  Micah  71.  In  I  Sam. 
25.  18  and  30.  12  the  word  'clusters' 
is  supplied  by  the  English  translators. 
Eshkol  is  retained  as  a  proper  name, 
'Eshcol,'  in  Gen.  14  13,  24;  Numb. 
13  23;  13  24;  32  9;  Deut.  i  24 

[UNRIPE-GRAPES]  BOSER  and  BASER 
are  used  to  designate  a  collection  of  grapes 
still  unripe,  though  fully  formed  The 
A  V  rendering  is  once  'unripe  grape,' 
and  otherwise  'sour  grape,' — Job  15. 
33;  Isa.  18  5;  Jer.  31.  29,  30;  E;ek. 
18  2 

[VINE-FRUIT]  TIROSH,  the  natural 
fruit  of  the  vine,  taken  collectively  In 
the  order  of  grmvth  came  the  budding, 
perakh  ;  then  the  blossom,  zcmadar ; 
next  the  unripe  fruit,  baser ;  and  lastly 
the  fully  formed  fruit,  tirosh.  In  the 
order  of  qitantity  came  the  single  berries, 
gargarim  ;  the  grape-bunches,  anabim  ; 
the  grape-clusters  (composed  of  bunches), 
eshkoloth  ;  and  the  collective  produce  of 
the  vine,  tirosh  Tirosh,  erroneously 
translated  'wine'  and  'new  wine'  in  the 
A.  V.,  occurs  thirty-eight  times,  for  which 
see  page  414. 

[RAISINS,  dried  grapes]  TZIMMU 
QIM,  from  tzamaq,  'to  dry  up,'  signi 
fies,  literally,  dried  things,  and  is  trans 
lated  'clusters  of  raisins'  in  I  Sam.  2£ 
1 8  ;  30  12  ;  and  'bunches  of  raisins  '  u- 
2  Sam  1 6  I ;  I  Chron.  12  40 

[CAKES,  made  of  pressed  grane?  or 
raisins]  ASHISHAH  (pi  AsmsriOi'H), 
incorrectly  translated  in  the  A.  V. 
'flagon'  and  'flagon  of  wine/  occurs 
2  Sam  6  19;  i  Chron  16.  3;  Cant  2. 
5;  Hos  3.  I  See  page  41 7 

[THE  VINTAGE]  BATZIR, 
'to  cut  off,'  signified  the  act  01  time  of 
gathering  grapes,  which  v/as  usually  per- 
formed by  cutting  then,  from  the  vine. 
The  word  occurs  and  is  rendered  '  vint- 
age'  in  the  A.  V  Le/  26  5  (twice); 
Judg.  8  2;  Isa  24  i;,;  32  10;  Jer  48. 
32;  Micah  7  I;  Zert.  n  2 

[In  Isa.  16  10  the  word  'vintage'  is 
supplied  by  the  translators  In  Job  24 
6  '  vintage '  is  the  rendering,  not  of 
batzir,  but  of  kr,em.~\ 

The  verb  banker,  applied  to  the  vint- 


APPENDIX    B. 


421 


-age,  occurs  also  in  Lev.  25.  5;  25.   n  ; 
Deut.  24.  II  ;  Judg.  9.  27. 

QATZIR,  generally  translated  'harvest' 
in  A.  V.,  is  applied  to  the  vintage  in 
Joel  3.  13  (probably  also  Joel  I.  n). 

[VINTAGER,  grape-gatherer]  BOTZAR 
(pi.  BOTZERIM)  was  a  cutter  (/.  e.  gath- 
erer) of  grapes  at  the  time  of  the 
vintage,  batzir.  The  A.  V.  translates 
by  '  grape-gatherer  '  in  Jer.  6.  9  ;  49.  9 ; 
Obad.  5. 

[GRAPE-GLEANING]  OLLALOTH,  used 
of  the  vintage  season,  Judg.  8.  2;  i 
<>;  Jer.  49.  9;  Obad.  5,  where  the  A.V. 
has 'some  grapes,'   but  'gleanings'  in 
the  margin. 

The  verbal  form  occurs  Lev.  19.  10; 
Deut.  24.  21  ;  Jer.  6.  9  (twice).  The 
verb  lahqash  is  found  Job  24.  6,  and  is 
translated  'they  gather,'  but  some  pre- 
fer '  they  glean.' 

[WINE-PRESS]  YEQEB  (or  YEQEV), 
the  general  name  for  cavity,  coop,  or 
'  hollow  place '  where  the  grapes  were 
first  brought  together,  then  trodden,  and 
their  juice  collected.  The  A.  V.  renders 
it  press,  wine-press,  and  wine-vat,  and 
once  'wine,'  Deut.  16.  13.  It  occurs 
Numb.  18.  27;  18.  30;  Deut.  15.  14; 
16.  13 ;  Judg.  7.  25  ;  2  Kings  6.  27 ;  Job 


24.  II  ;  Prov.  3.  10 ;  Isa.  5.  2;  16.  10; 
Jer.  48.  33;  Hos.  9.  2;  Joel  2.  24;  3. 
13;  Hag.  2.  16;  Zech.  14  10. 

GATH,  '  a  place  of  pleasure '  =  where 
grapes  and  olives  are  trodden,  Judg.  6. 1 1 ; 
Neh.  13.  15;  Isa.  63  2;  Lam.  I.  15';  Joel 
3.  13.  [See  also  Pi'KAH  and  YEOEB.] 

As  the  name  of  a  Philistine  city, 
'Gath,'  it  occurs  Josh  13  3;  i  Sam. 
6.  17;  21.  u;  i  Kings  2.  39,40.  As 
included  in  the  names  of  three  Hebrew 
towns, — (i)  Gath-hepher  (wine-press  of 
the  well),  Josh.  10.  13,  where  Jonah  was 
born;  (2)  Gath-rimmon  (press  of  the 
pomegranate),  Josh.  19.  45;  and  (3) 
Githaim  (two  wine-presses),  Neh.  1 1.33. 

PURAH,  from  the  root,  'to  break,' 
occurs  Isa.  63.  3,  A.  V.  'winepress'; 
Hag.  2.  16,  A.  V.  'press,'  where  some 
regard  it  as  a  denomination  of  measure. 

[GRAPE-TREADER]  DORAK,  from  dah- 
rak,  to  tread,  signifies  'a  treader,'  and 
is  applied  to  the  treader  of  grapes  in  the 
wine-press,  Neh.  13.  15;  Isa.  16.  10 
(where  the  A.  V.  reads  '  treadcrs '  in- 
stead of  '  treader  ');  Jer.  25,  30. 

The  verb  is  used  in  reference  to  tread- 
ing grapes  in  Judg.  9.  27;  Job  24.  II  ; 
Isa.  63.  2,  3;  Jer.  48.  33;  Lam.  I.  15; 
Micah  6.  15. 


III. 


HEBREW  WORDS  FOR  LEAVEN  (FERMENT),  THINGS   LEAVENED  (FERMENTED), 
VINEGAR,  AND  UNLEAVENED  (UNFERMENTED)  THINGS. 


i  SF.OR,  derived  from  a  root  'to  boil 
up,'  'to  ferment,'  denotes  a  substance 
fermenting,  or  capable  of  producing  fer- 
mentation. In  the  A.  V.  it  is  trans- 
lated 'leaven'  in  Exod.  12.  15;  12.  19; 
13.  7;  Lev.  2.  n  ;  and  'leavened  bread' 
in  Deut.  16.  4. 

2.  KHAMATZ,  both  noun  and  verb, 
denoting  whatever  is  undergoing  or  has 
undergone  the  fermenting  process.  The 
A.  V.  translates  by  'leavened  bread' 
in  Excxl.  12.  15;  13.  3;  13.  7;  23.  18; 
Deut.  16.  3;  by  '  that  which  is  leavened' 
in  Exod.  12.  19;  by  'leavened'  in  Exod. 
12.  20;  12.  34;  12.  39;  Lev.  7.  13 
[where  the  Hebrew  is  lekhem  khamatz, 
•bread  leavened'];  Hos.  7.  4;  by 'leaven' 
in  Exod.  34.  25;  Lev.  2.  n;  6.  17;  23.  17; 
Amos  4.  5;  by  'was  grieved'  in  Psa.  73. 
21.  Analogous  words  (with  a  different 
pointing)  are  KHAMUTZ,  translated  'op- 
pressed1 in  Isa.  I.  17;  KHOMATZ,  'cruel,' 


in  P-a.  71.  4;  KHAMATZ,  'dyed,'  hi  Isa, 
63.  I  ;  and  KHAMIIY,  'clean,'  in  Isa.  30. 

24,  where  something  pungent  is  indicated. 

3.  KHOMKI/.,    'fermented   drink,'    is 
applied  to  what  has  undergone  the  acetous 
fermentation,  and  in  the  A.  V.  is  trans- 
lated '  vinegar  '  in  Numb.  6.  3  (twice)  ; 
Ruth  2.  4;   Psa.  69.  21 ;  Prov.   10.  26; 

25.  20. 

4.  MAT/AH,  pi.   MATZOTH,  signifies 
'  that  which  is  sweet,'  and  is  contrastively 
used  to  distinguish   unleavened  articles 
from   those   that    have    undergone   fer- 
mentation.     In  the  A.  V.  it  is  translated 
'  unleavened  bread  '  (though  the  Hebrew 
has    the   plural    form)   in    Gen.    19.    \\ 
Exod.  12.  8;   12.    15;   12.    17;   12.    18; 
12.  20;   13.   6;   13.    7;  23.    15   (twice); 
29.  23;  34.  18  (twice);   Lev.  6.    16;  8. 
2;  8.  26;  23.6  (twice);   Numb.   6.    15 
(twice);  6.  17;  9.  n;  28.  17;  Deut.  16. 
3;     16.    8;    16.    16;    I    Sam.    28.    24; 


422 


APPENDIX   B. 


2  Kings  23.  9;  2  Chron.  8.  13;  30.  13; 
30.  21  ;  Ezra  6.  22  ;  Ezek.  45.  21.  It  is 
translated  '  unleavened  cake  '  or  '  cakes  ' 
in  Numb.  6.  19;  Josh.  5.  ii;  Judg.  6. 
19;  6.  20;  6.  21  (twice).  It  is  trans- 
lated  '  unleavened '  in  connection  with 


other  Hebrew  words  translated  '  cakes,' 
'bread,'  'wafers,'  or  'fine  flour,'  in 
Exod.  12.  39;  29.  2  (thrice);  Lev.  2.  4; 
2.  5;  7.  12  (twice);  8.  26;  Numb.  6. 
19;  I  Chron.  23.  29.  It  is  translated 
'  without  leaven  '  in  Lev.  10.  12. 


IV. 

HEBREW  WORDS  TRANSLATED  DRUNKEN,  DRUNKENNESS,  AND  DRUNKARD. 


1.  SHAKRAH,    'fulness,'    occurs    in 
Hag.  I.  6,  a  in  le-shakrah,   rendered  in 
the  A.  V.  'ye  are  not  filled  with  drink' ; 
literally,    '  not   to    fulness '    (or    reple- 
tion). 

2.  SHAHKAR — connected  as    root  or 
derivative  with  shakar,  '  sweet  drink  ' — 
strictly  implies,  as  Gesenius  states,  '  to 
drink  to  the  full,'  generally  with  an  im- 
plied sweetness  of  the  article  consumed, 
whether  the  sweet  juice  of  the  grape  or 
other  fruits.      Whenever  the  juice  had 
fermented,   or  had  become  intoxicating 
by  drugs,  this  plentiful  use  would  lead 
to  intoxication,  and  give  to  the  verb  the 
secondary   sense   of  inebriation   in   the 
drinker.    Inebriation,  however,  must  not 
be  inferred  unless  the  context  suggests 
such    a    condition.       It    is     translated 
*  drunk,'  'drunken,'  'drunken  man,'  or 
'drunkard,'  in  the  A.  V.  in  Gen.  9.  21 ; 
Deut.  32.  42;   I    Sam.   I.    14;  25.   36; 
2  Sam.  ii.  13;  Job  12.  25;  Psa.  107.27; 
Prov.  26.  9;   Isa.  19.  14;  24.  20;  28.  I ; 
28.  3;  29.  9;  49.  26;  51.  21  ;    63.  6; 
Jer.  23    9;  25.  27;  48.  26;  51.   7;  51. 
39;    51.   57;    Lam.  4.   21 ;    Joel   I.  5; 
Nah.  3.  II ;  Hab.  2.  15.     It  is  translated 
'were  merry '  in  Gen.   43.  34;   'drink 
abundantly  '  in  Cant.  5.  I.     [In  Psa.  69. 
12,  where  the  A.  V.  gives  'drunkards,' 
the  Hebrew  is  'drinkers  of  shakar }~\ 

3.  SHIKKOR  (fern,  shikkorah,  'drunk,' 
occurs  in  I  Sam.  I.  13;   I  Kings  16.  9; 
20.  1 6. 

4.  SHIKKAHRON,      or     SHIKKRON, 
'drunkenness,'  occurs  Jer.  13.  13;  Ezek. 


23-  33  5  39-  J9  [where  the  A.  V.  has  '  till 
ye  be  drunken  ' — literally,  '  to  drunken- 
ness '].  In  Josh.  15.  n,  Shikron  appears 
as  the  name  of  a  town,  '  Shicron.' 

5.  RAHVAH  signifies  'to  drink  largely,' 
'to   be   filled   with   drink,'  without  the 
reference   contained   in  shahkar  to  the 
sweetness  of  the  liquid  imbibed.     In  the 
A.  V.  it  is  rendered   '  made  drunk '  in 
Jer.  46.  10  and  Lam.  3.    15;  but  other 
renderings,  expressive  of  simple  abund- 
ance, are  given  in  Psa.  23.  5 ;  36.  8;  65. 
10  ['abundantly'];  66.  12  ['wealthy']; 
Prov.  5.   19  ['satisfy'];   7.  18;   ii.   15 
(twice)  ;  Isa.  16.  9  ;  34.  5  ['bathed ' ] ;  34. 
7;43.24;  55.  10;  Jer.  31.  14;  31.  25. 

6.  RAHVEH. — This    adjective  is   ren- 
dered   '  drunkenness  '  —  margin,     '  the 
drunken' — in  Deut.  29  I9,==drink-hard; 
'watered'  in  Isa.  58.  ii  ;  Jer.  31.  12. 

7.  Ri   (an   abbreviation   of  REVI)   is 
rendered  'watering'  in  Job  37.  II. 

8.  SAHVAH  (connected  with  SOVEH) 
signifies  '  to  suck  up,'  '  to  soak.'     In  the 
A.  V.  it  is  rendered  'drunkard,'   Deut. 
21.  20;   'bibbers,'  Prov.  23.  10  ['wine- 
bibbers  '  —  swai-yayin,     '  soakers  -  of  - 
wine '  ] ;   ' drunkard,'  Prov.  23.  21 ;  'we 
will   fill   ourselves   with,'    Isa.   56     12; 
'  Sabeans' — margin,  'drunkards,' — Ezek 
23.  42  ;  '  drunken  '  and  '  drunkards  '  in 
Nah.  i.  10. 

9.  SHETHI  (from  shahthah,  'to  drink') 
is  translated  'drunkenness '  in  Eccles.  10. 
17,  where  the  sense   seems  to  require 
some  general  term,  such  as  '  carousing ' 
or  'revelry.' 


V. 

HEBREW  WORDS  DESCRIPTIVE  OF  THE  NATURE  AND  EFFECTS  OF  INTOXICAT- 
ING DRINK. 

2.  5,  'he  transgresseth  by  wine,' — rather, 
'wine  is  a  defrauder.' 

Dahlaq,  to  burn,  inflame.  Isa.  5.  ii, 
'  wine  inflames  them.' 

Hah?naht  to  rage.  Prov. 20.  I,  'strong 


Avoi,  sorrow.  Prov.  23.  29,  'who 
hath  sorrow?' 

Biihla,  to  swallow  down.  Isa.  28.  7» 
'they  are  swallowed  up  of  wine.' 

Begad,  deceiving,  defrauding.     Hab. 


APPENDIX   B. 


423 


drink  is  raging' ;  Zcch  9.  15,  'and  they 
shall  make  a  noise  as  through  wine,' — 
better,  '  they  shall  rage  as  wine.' 

Gakash,  to  shake,  reel.  Jer.  25.  16, 
'and  they  shall  be  moved.' 

Halal,  to  trill,  sing,  shout,  rave.  Jer. 
25,  1 6,  '  and  they  shall  be  mad  ' ;  Jer.  51. 
7,  'the  nations  are  mad.' 

Khahgagi  '  to  be  giddy.'  Psa.  107. 27, 
4  they  reel  to  and  fro.' 

A'hallah,  to  be  sick  (ill).  Hos.  7.  5,  'the 
princes  have  made  him  sick.'  See  below. 

Khakliluth,  redness,  lividness.  Prov. 
23.  29,  'who  hath  redness  of  eyes?' 
(livid  circles  round  the  eyes). 

Khamah,  inilaming  heat,  such  as  is 
produced  by  poison,  and  symbolical  of 
rage,  fury.  Dent  32.  33,  'their  wine 
is  the  poison  of  dragons';  Isa.  51.  17, 
'the  cup  of  his////-/'/  Isa.  51.22,  'the 
cup  of  my  fury  '  ;  Isa.  63.  6,  4  I  will 
make  them  drunk  with  my  anger'*  ;  Jer. 
25.  15,  '  take  the  winecup  of  this/wry '  / 
Jer.  51.  39,  'in  their  heat' ;  Hos.  7.  5, 
'the  princes  have  made  him  sick  with 
bottles  of  wine*  (should  be  'with  /;/- 
flaming-heat  of  wine');  Hab.  2.  15, 
4  that  puttest  thy  bottle  to  him '  (should 
be  'pouring  out  thy  inflaming-drinP). 

\Kkamak  occurs  in  the  following  other 
places: — Deut.  32.  24,  'the  60/V0»  of 
serpents  of  the  dust ' ;  Job  6.  4,  '  the 
poison  drinketh  up  my  spirit ' ;  Psa.  *8. 
4,  '  their  poison  is  like  the  poison  of  a 
serpent';  Psa.  140.  3,  'the  poison  of 
adders  is  under  their  lips.'] 

Latz,  a  mocker,  scorner.  Prov.  20. 
I,  '  wine  is  a  mocker,'  or  '  scorner.' 

Midrahminii  contentions,  strifes.  Prov. 
23,  29,  '  who  hath  contentions  ?  ' 

Nakhash,  serpent.  Prov.  23.  32,  '  it 
biteth  like  a  serpent.' 

Nua,  to  sway  to  and  fro,  to  stag- 
ger. Psa.  107.  27,  '  and  stagger ';  Isa. 
24.20,  ' reel  to  and  fro '  (lit.  'reeling,' 


4  shall  reel !) ;  Isa.  29.  9,  '  they  stagger, 
but  not  with  strong  drink.' 

Oi  and  hoi,  woe,  lamentation.  Prov. 
23.  29;  Isa.  5.  ll;  Isa.  5.  22;  Isa.  28. 
I  ;  Hab.  2.  15. 

Petzahim,  wounds.  Prov.  23.  29, 
'  who  hath  wounds  without  cause  ? ' 

Phahrash,  to  pierce.  Prov.  23.  32, 
'and  stingeth  (pierceth)  like  an  adder.' 

Kaal,  trembling.  Zech.  12.  2,  'a 
cup  of  trembling.'  [See  t'iralah.  ] 

Rosht  gall,  poppy.  Deut.  32.  32, 
'  grapes  of  gall ' ;  Deut.  32.  32,  '  venom 
(gall)  of  serpents ';  Psa.  69.  21,  'they 
gave  me  also  gall  for  my  meat.' 

Shahgag,  to  go  astray,  to  trans- 
gress. Prov.  20.  i,  '  and  whosoever  is 
deceived  by  it  is  not  wise ' ;  Isa.  28.  7, 
'  they  have  erred  through  wine ;  .  .  . 
the  priest  and  the  prophet  have  erred 
through  strong  drink ;  they  err  in 
vision.' 

Shammah,  desolation  ;  Shemahmah, 
astonishment.  Ezek.  23.  33,  'the  cup 
of  desolation  and  astonishment.1 

Shuk,  to  bite.  Prov.  23.  32,  '  at  the 
last  it  biteth  like  a  serpent.' 

Siakh,  brawling,  babbling.  Prov.  23. 
29,  '  who  hath  babbling  ?  ' 

Tahah,  to  wander,  to  stray.  Job  21. 
25,  'he  maketh  them  to  stagger  like  a 
drunken  man';  Isa.  19.  14,  'they  have 
caused  Egypt  to  err,  ...  as  a  drunken 
man  staggereth  in  his  vomit ';  Isa.  28. 
7,  '  through  strong  drink  they  are  out 
of  the  way ;  .  .  .  they  are  out  of  the 
way. ' 

Taralah,  reeling,  trembling.  Psa. 
60.  3,  '  wine  of  astonishment ' ;  Isa.  51. 
17,  22,  '  the  cup  of  trembling.' 

Tziphoni,  a  viper.  Prov.  23.  32,  '  it 
stingeth  like  an  adder  (viper).' 

Yahgon,  sorrow.  Lzek.  32.  33, 
4  thou  shall  be  filled  with  drunkenness 
and  sorrow.' 


VI. 


OTHER    HEBREW    WORDS   EXPLAINED   IN   THE    NOTES. 
[The  figures  refer  to  the  pages  of  the  Commentary.] 


Agganoth,  bowls,  165. 
Ahdam,  to  be  red,  136,  180. 
Ahith,  languishing,  114. 
Ahlaz,  to  exult,  200. 
Ahmah,  weariness,  sorrow,  143. 
Ahmal,  to  languish,  165,  226. 
Ahrah,  to  be  naked,  204. 


Ahsaph,  to  scrape  together,  to  gather, 

<2,  C6,  198. 

Anval,  to  hang  down=to  mourn,  165. 
Ahvart  to  cross  over,  to  overwhelm,  187. 
A  in,  eye  or  fountain,  22,  65,  136,  137. 
Anah,  wormwood,  203. 
Anttshim,  fined  ones,  229. 


424 


APPENDIX    B. 


Atereth,  crown,  wreath,  169. 

Avah,  to  desire,  54,  142. 

Bahsar  (or    va/isar),    flesh,    135,    147, 

212. 

Bakhttrint,  young  men,  246. 

Bar,  fine  corn,  227. 

Bari,  fat,  212. 

Bashal,  to  ripen,  17. 

Bath>  a  measure  equal  to  7^    gallons 

English,  98,  102,  159. 
Beer  (or  baar\  a  well,  48,  87,  130. 
Belen,  belly,  115. 

Berakhah  (or  verakhali),  blessing,  i%2. 
Bethuloth,  maidens,  240. 
Beushim,  wild  or  vile  (grapes),  158. 
Bikitrim,  firsts  =  first-ripe,  45. 
Bitam,  taste,  counsel,  decree,  214. 
Borek,  pit,  cistern,  I,  130. 
Dahgan,  corn,   15,  52,  53,  56,  93,   loo, 

104,  1 06,  107,  114,  117,  132,  189,  202, 

217,  218,  222,  227,  244,  246. 
Dahm,  blood,  22,  33,  61,  64,  65,   Il8, 

176,  198,  206,  209. 
Debash  (or  devash},  honey,  whether  of 

bees  or  made  from  grape-juice,  20,  26, 

34,  46,  52,  94,  100,  140,  141,  152. 
Dem  a,  a  tear,  liquor,  31,  161. 
Devalah,  a  cake  of  figs,  83,  96. 
Din,  judgment,  142. 
Dodim,  loves,  131,  150,  152. 
Can,  a  garden,  178. 
Gavath,  pride,  169. 
Geber,  a  strong  man,  124,  1 60. 
Goren,  the  corn-floor,  223. 
Gnr,  to  carry,  to  assemble,  222. 
Hahlam,  to  smite,  169. 
Hahrim,  mountains,  228,  232. 
Haidad,  exaltation, vintage-shouting,  162. 
Hi/lulim,  songs  at  vintage-time,  71. 
If  in,  a  measure  equal  to  12  pints  English, 

32,  46,  49- 
Kabod)  glory,  141. 

Karmel,  Carmel,  garden,  94,  99,  162. 
Keli,  vessel,  108,  165. 
Keseph,  silver,  161. 
Khag,  a  sacred   dance  =  a  feast,   xviii, 

56,  76,  98,  99,  ioo.  101. 
Khakt  the  palate,  153. 
Khaklili,  red,  livid,  or  purple,  22,  136. 
Khakmah,  wisdom,  127,  131,  147. 
K ha  lab  (or  khahlahv\  milk,  21,  26,  46, 

61,  68,  152,  177,  203. 
Khamas,  violence,  130 
Khameth,  a  bottle,  14.  [In  Genesis 

^only  ] 

Khinnahm,  for  nothing,  136. 
Khisvomoth,  inventions,  devices,  148. 
Khoakh,  a  thorn,  142. 
Kaftan,  priest,  170,  209. 
Kopher,  cypress  shrub,  150. 
Kos*  a  cup,  17,   118,  119,  122,   137,  176, 

186,  188,  207,  241. 


Lckhem,  bread,   II,   14,  76,  81,  82,  83, 

86,  88,  94,  96,  102,  104,  114,  126, 130, 

148,  149,  164,  174,  214,  244. 
Lua,  to  swallow  down,  233. 
Maasar,  tithe,  107. 
Mahal,  to  cut  off,  to  dilute,  156. 
Mahshak,  to  draw,  to  continue,  147. 
Maim,  water,  14,  26,  29,  48,  51,  52,  74, 

82,  83,  87,  88,  89,  94,   102,  114,  119, 

140,  141,  156,  157,  164,  234. 
Maishahrim,  in  straight  lines,  straightly, 

137.  154 
Masgeh,one  who  offers  drink  to  another= 

a  cup-bearer,  'butler,'  16,  103. 
Matzah,  to  suck  up,  123,  176,  207. 
Mekhaqqaq,  decree,  142 
Melaah,  fulness,  firstfruits,  31,  47,  58. 
Melek,  king,  89,  103,  108,  109,  no,  ill, 

112,   142,  221,  234. 

Meni,  fortune,  182. 
Merorim,  bitter  herbs,  45. 
Migdol,  watch-tower,  158. 
Mishroth,  maceration,  'liquor,'  40. 
Mishteh,   time   or  place  of  drinking,  a 

feast,   drink,    12,    82,    101,    no,    in, 

112,  113,  160,  167,  186. 
Misraq,  vessel,  bowl,  231,  245. 
Moiid,  appointed  time,  season,  217. 
Nahshak,  to  bite,  137. 
Nahta,  to  plant,  8,  51,  59,  67,  124,  232, 

242. 
Nahlaph,   to  drop  down,  to  prophesy, 

228,  232,  235. 
Nahvi,  a  prophet,  170. 
Nahzir,  a  Nazarite,  41,  43,  71,   79,  229. 
Nakhal,  a  ravine,  and  in  time  of  rain  a 

watercourse,  45,  46,  50,  51,  52,  75,  89, 

127. 
Nasak  and  Nesek,  drink  poured  out  as 

an  act  of  worship  (translated  in  A.  V. 

'drink-offering'),  16,  32,  43,  49,  64, 

92»  97.  99.  101,  118,  182,  186,  190, 

210,  223,  226,  227 
Nather,  nitre,  /'  e  potash,  140. 
Nebel  (or  nevel\  bottle,   skin-bag,   80, 

81,  82,  86,  165,  185 
Nod,  bottle,  skin-bag,  66,  68,  82. 
Nozlim,  streams,  130. 
Nub  (or  mtv\  to  cause  to  grow,  to  thrive, 

206. 

Ob  (or  ov\  bottle,  115. 
Oni,  affliction,  142. 
Obad,  perishing  one,  143. 
Pahthaakh,  vent,  115. 
Paqqnoth,  gourds,  cucumbers,  91. 
Pathbag,  meat,  dainties,  211. 
Pennanim,  corals,  '  rubies  '  ?  203. 
Peri,   fruit,  51,   60,  95,    106,   183,   245, 

247. 
Phahratz,    to   break   down,    to   abound 

with,  129  [not  'overflow'] 
Qahbatz,  to  collect,  to  gather,  180. 


APPENDIX    K 


425 


to  curse,  71. 
Qahpktih,  to  draw  up,  to  coagulate,  242. 
Qub&ath,   lowest  contents,   dregs,    176, 

177- 

Rod,  friend,  neighbor,  240. 
Radupli,  to  pursue,  159. 
Rahah,  to  look,  to  desire,  136,  137. 
Rahpad,  to  refresh,  151. 
Raiakh,  smell,  odor,  151. 
Rashish,  firsts  =  firstfruits,  loo. 
Reqakh,  spice,  154. 

Rim  man,  the  pomegranate,  52,  81,  154. 
Risk,  poverty,  143. 

Rozenim,  weighty  men  =  princes,  142. 
J&ln,  to  overcome,  124. 
Sahbah,  to  soak,  to  tope,  178. 
Sahdeh,  a  plain,  field,  62,  140,  146,  173, 

247. 
Sahkar,  wages,  reward,  145  (foot-note), 

163. 

Sakr  (sour),  leaven,  220. 
SamOUik/i,  to  be  joyful,  to  make  glad,  to 

cheer,  69,  125,  149,  247. 
Saph,  a  bowl,  247. 
Stirim,  princes,  221. 
Shahkjl,  to  bereave,  to  be  sterile,  248. 
Skakqat,  to  rest,  to  settle,  199. 
Shahlhah,  to  drink,  9,  15,  21,  41,  43,  59, 

60,  61,  64,  68,  70,  71,  74,  77,  78,  79, 

80,  83,  85,  87,  88,  89,  94,   104,   1 06, 
t,  113,  114,  120,  122,  127, 

142,  143,  148,  152,  160,  164, 
i,  228, 


III,   113,   114,    120,   122,   127,  131,   140, 

'   ',    164,    165, 
IS8,  191,  192,  207,  211,  228,  229,  231, 


179, 


232,  236,  240,  241,  242,  243,  245.  248. 
\cmen,  oil,  96,  98,  101,   1 02,  106,  125, 


244. 

Shenath,  sleep,  200. 
Shctkiah,  the  drinking,  100. 


Shinnaim,  teeth,  132. 

Shiqqui,  drinking,  217. 

S/iir,  a  song,  165. 

Shuahlim,  foxes,  jackals,  152. 

Shitq,  abound  [not  to  overflow],  227. 

Simkhah,  gladness,  pleasure,  96,  117, 
134,  148,  164. 

Siikkoth,  booths,  xvii,  156. 

Tak mar,  palm  tree,  153. 

Tankhumim,  consolations,  186. 

Tafmkhim,  apples,  151. 

Tapukoth,  perverse  things,  deceits,  137. 

Theanah,  a  fig,  fig  tree,  $2,  92,  107,  126, 
151,  184,  241. 

Tivuah,  produce  (translated  '  increase '), 
47,  100. 

Tov,  good,  spoken  of  the  heart  when 
excited  and  pleased,  75,  78,  82,  86, 
no,  148. 

Tzemed,  pair,  yoke,  acre,  159. 

Tzenmaah,  thirsty  one,  61,  121. 

Tzevahkah,  outcry,  1 60. 

Yahb'ish,  to  be  dried  up=to  perish,  226. 

Yahshar,  straight,  upright,  108. 

Yevttl,  produce,  241. 

Yitzhar,  olive  and-orchard-fruit  (trans- 
lated 'oil'),  52,  53,  56,  94,  loo,  104, 
106,  107,  189,  217,  218,  227,  244. 

Zahakv,  gold,  108. 

Zahroth,  strange  woman,  137. 

Zaith,  olive,  oliveyard,  31,  52,  67,  74, 
81,  91,  94,  114,  128,  241. 

Zakt:i\  memorial,  224. 

Zarorim,  pulse,  212. 

Zennth,  fornication,  219. 

Zoaphim,  sad,  'worse  liking,'  212. 

Zolal,  spendthrift,  waster,  glutton,  57. 
'35- 


THE    NEW    TESTAMENT. 

I. 
GREEK  WORDS  TRANSLAT  STRONG  DRINK,  AND  VINEGAR. 

GLE'UKOS,  sweet-wine.     It  occurs  once: — Acts  2.  13,  the  disciples  charged  with 

being  'full  of  it.' 
OlNOS,  wine  =  the  juice  of  the  grape.     It  occurs  thirty-two  times. 


M  \TTJIK\V. 

9.  17  (thrice),  new  wine  (sinos  rtfcs)  not 
to  be  put  into  old,  closed  skin-bags, 
but  into  new  ones. 

[27.  34,  the  received  (I reek  text  has  oxos, 

mingled   with    gall,    as    offered    to 

Christ  on  the  cross,  and  rejected ;  but 

several  ancient  codices  read  oincs.~\ 

MARK. 

a.  22  (four  times),  new  wine  not  to  be 
put  into  old,  closed  skin-bags,  but 
into  new  ones. 

54 


15.  23,  myrrhed  wine  offered  to  Christ 
on  the  cross,  but  rejected. 

LtTKX. 

I.  15,  prediction  that  John  the  Baptist 
should  drink  neither  wine  nor  stron-g 
drink 

5-  37«  38  (thrice),  new  wine  not  to  be  pat 
into  old  skin-bags,  but  into  new  ones. 

7-  33'  Jonn  came  drinking  no  wine. 

lo.  34,  the  good  Samaritan  poured  into 
the  wounds  of  the  half-killed  trav- 
eler oil  and  wine. 


426 


APPENDIX   B. 


JOHN. 
2.  3,  wine  deficient  at  the  marriage  feast 

at  Can  a. 
2.  9,  the  ruler  of  the  feast  tasted  the  wine 

made  from  water. 

2.  IO,  the  practice  of  presenting  choice 

wine  (oinos  kalos)  first. 
I.  10,  the  bridegroom  charged  with  keep- 
ing the  choice  wine  till  the  last. 

4.  46,  a  reference  to  the  place  where  the 

water  was  made  wine. 

ROMANS. 

14.  21,  good  not  to  drink  wine  when  it 
causes  a  brother  to  stumble. 
EPHESIANS. 

5.  1 8,  not  to  be  drunk  (surcharged)  with 

wine,  in  which  is  dissoluteness. 
i  TIMOTHY. 

3,  8,  deacons  not  to  be  given  to  much 

wine  (pino  polio) 

5.  23,  Timothy  to  use  a  little  wine  (oligu 

oino)  medicinally. 

TITUS. 

2.  3,  the  older  women  not  to  be  given  to 
much  wine. 

REVELATION. 

6.  6,  the  growing  wine. 


14.  8,  Babylon's  wine  of  the  wrath  (heat) 

of  her  fornication. 

14.  10,  the  wine  of  the  wrath  of  God. 
1 6   19,  the  cup  of  the  wine  of  the  Divine 

wrath. 

17.  2,  Babylon  making  the  people  drunk 

with  the  wine  of  her  fornication. 

18.  3,  Babylon's  wine  of  the  wrath  (heat) 

of  her  fornication. 
1 8.  13,  with  food  and  luxuries. 
19    15,  the  -wine-press. 

[In  various  texts  oinos  is  understood, 
though  not  actually  written.  This  is 
noticeably  the  case  in  Luke  5.  39,  where 
it  is  thrice  implied  in  conjunction  with 
the  adjectives  'old'  and  'new.'J 


Of  compounds  into  which  the  word 
OINOS  enters  we  have  the  following : — 

Oinopotees,  a  wine-drinker,  one  ad- 
dicted to  wine,  Matt.  n.  19,  and  Luke 

Paramos,  near  to  wine,  a  wine-guest, 
present  at  wine-parties,  I  Tim.  3.  3,  and 
Titus  I.  7. 

Oinophhigiais,  'to  excesses  of  wine,' 
not  indulged  in  by  Christians,  I  Pet.  4.  2. 


SiKERA,  strong  drink,  occurs  once — Luke  I.  25,  in  the  angel's  prediction  con- 
cerning John  the  Baptist's  abstinence  from  wine  and  strong  drink. 

Oxos,  sour  wine  (oinos,  'wine,'  understood )=  vinegar,  occurs  Matt.  27.  28; 
Mark  15.  36;  Luke  23.  36;  John  19.  29,  30, — all  refening  to  the  vinegar  presented 
to  Jesus  on  the  cross,  and  received  by  Him  because  unmixed  with  any  stupefying 
wine  or  other  drug. 

II. 

GREEK  WORDS  TRANSLATED  VINE,  VINEYARD,  FRUIT  OF  THE  VINE,  GRAPES, 

AND  CLUSTERS. 
I.  AMPELOS,  vine,  occurs  in  the  following  connections  : — 


MATTHEW. 
26.  29,  '  fruit  of  the  vine.' 

MARK. 
14.  25,  '  fruit  of  the  vine.' 

LUKE. 
22.  18,  'fruit  of  the  vine.' 


JOHN. 

15.  I,  '  I  am  the  true  vine.' 
15.4,  '  abide  in  the  vine.' 

JAMES.  9 

3.  12,  '  can  a  vine  bear  figs  ?  ' 

REVELATION. 
14.  8,  'clusters  of  the  vine  of  the  earth/ 


2.  AMPELONA,  vineyard,  occurs  in  these  texts — 


MATTHEW. 

20.  14,  17,  'laborers  into  his  vineyard.' 

21.  28,  'go  work  to-day  in  my  vineyard  ' 
21.  33,   '  a  certain   man  planted  a  vine- 
yard.' 

MARK. 

12.  I,    'a  certain   man   planted  a  vine- 

yard.' 

LUKE. 

13.  6,  '  a  fig  tree  planted  in  his  vineyard.' 


20.  9,    'a  certain  man  planted  a  vine- 
yard.' 

i  CORINTHIANS. 

9.  7,     'who   planteth   a  vineyard,    and 
eateth  not  the  fruit  of  it  ?  ' 

[Atnpelourgos,  vine-worker,  occurs 
Luke  13.  7,  and  is  translated  'the 
dresser  of  his  vineyard.'] 


APPENDIX    B. 


427 


3.  To  gfneemata  lees  ampeloit,  *  the  offspring  of  the  vino,'  occurs  Matt.  26.  29; 
Mark  14.  25;   Luke  22.  18,  and  is  in  each  place  translated  'the  fruit  of  the  vine.' 

4.  STAPHULEE,  '  grapes,'  used  as  a  collective  term,  and  translated  '  grapes '  in — 


MATTHEW. 

6.  16,   'neither  do  men  gather  grapes 
from  thorns.' 


LUKE. 

6.  44,  'nor  of  a  bramble-bush  do  they 

gather  grapes.' 
REVELATION. 
14.  18,  'the  grapes  are  fully  ripe'  (pi.  staphttlai). 


5.  BOTRUS,  'a  cluster,'  occurs  Rev.  14.  8,  'gather  the  clusters'  (botruos). 


III. 
WORDS  TRANSLATED  LEAVEN,   UNLEAVENED  BREAD,   DRUNKENNESS, 

DRUNKARD,  DRINK,  TEMPERANCE,  SOBER. 
I.  ZUMEE,  leaven,  that  which  causes  fermentation.     It  occurs  nine  times. 


MATTHEW. 
'3-  I3>  the  kingdom  of  heaven  compared 

to  leaven. 
16.  6,  the  leaven  of  the  Pharisees  and 

Sadducees  to  be  avoided. 
16.  12,  the  false  teaching  of  the  Pharisees 
and  Sadducees  compared  to  leaven. 

MARK. 

8.  15,  the  leaven  of  the   Pharisees  and 
llerodians  to  be  shunned. 
LUKE. 

12.  i,  the  leaven  of  the  Pharisees  de- 
scribed as  hypocrisy. 

13.  21,  the  kingdom  of  heaven  like  to 

hidden  leaven. 


i  CORINTHIANS. 
5.  6,  a  little  leaven  leavens  the  whole 

lump. 

5.  7,  the  old  leaven  to  be  purged  out. 
5.  8,  the  Lord's  Supper  to  be  kept,  not 
with  the  old  leaven,  the  leaven  of 
malice  and  wickedness. 
GALATIANS. 

5.  9,  a  little  leaven  leavens  the  whole 

lump. 

The  verbal  form  of  this  word  appears 
in  Matt.  13.  33;  Luke  13.  21 ;  I  Cor.  5. 
6;  and  Gal.  5.  9. 


2.  AZUMA,  translated  'unleavened  bread,'  properly  'unleavened  things,'  occurs 


MATTHEW. 

26.  17,  'the  feast  of  unleavened  bread  ' 
(things). 

MARK. 

14.  21,  the  first  day  of  unleavened  bread 
(things). 

LUKE. 

22.   7,    the    day    of   unleavened    bread 
(things). 


ACTS. 

20.   6,   the  days   of   unleavened  bread 
(things). 

i  CORINTHIANS. 
5  8,   the  unleavened  bread  (things)  of 

sincerity  and  truth. 
•Unleavened,'  as  a  verb,  occurs  I  Cor. 
5-7- 


3.  METHEE,  drunkenness,  strictly  signifies  fulness  of  drink,  and  only  implies 
inebriation  when  connected  with  the  use  of  an  intoxicating  article.     It  occurs  in 
Luke  21.  33  (plural);  Gal.  5.  21  (plural). 

4.  METHUON,  one  drunk,  or  filled  full,  occurs  Matt.  24.  49  (plural). 

5.  METHUOSOS,  drunkard,  a  hard  and  deep  drinker,  occurs  I  Cor.  5.  II,  and  6. 
10  (plural). 

6.  METHUO,"  to  be  drunk,  or  filled  to  the  full;  and  METHUSKO,  to  make  drunk, 
or  'surcharged,'  occur — 

•  In  rrnny  Ian5uai?e5,  word<  originally  sipufying  fulness  acquired  a  §econdary  tense.     Surenne'* 
French  Dictionary  (1867)  affords  this  illustration:— 
Sou!,  e.  adj.  satiated,  cloyed,  drunk  ;  full. 
Saul,  s   ant's  fill,  one's  belly  fu  1. 

,  va.  toyf//,  to  satiate  ;  to  fuddle. 


428 


APPENDIX   B. 


LUKE. 

12   45,  '  and  to  be  drunken '  (inethusko- 
menos). 

JOHN. 

2,  IO,  *  and  when  men  have  well  drunk ' 
(methusthosi}, 

ACTS. 

2  15,  '  these  are  not  drunken  '  (niethit- 
ousin). 

i  CORINTHIANS. 

II    12,  'and  another  is  drunken'  (me- 
thueiy  filled-out). 


i  THESSALONIANS. 

5.  7,  ' they  that  be  drunken  (methns- 
kontenoi}  are  drunken  (metkuousin) 
in  the  night ' 

REVELATION. 
17,  2,  'and  the  inhabitants  of  the  earth 

have  been  made  drunk'  (emethus- 

theesari). 
17.  6,  '  drunken  (rnetJntousan  =  gorged) 

with  the  blood  of  the  saints.' 


7.  ENKRATEIA,  temperance,  self-restraint  of  the  passions. 


ACTS. 

24.  25,  '  and  as  he  reasoned  of  righteous- 
ness, temperance.' 

GALATIANS. 

5.  22,  23,  '  but  the  fruit  of  the  Spirit  is 
.     .     .     temperance.' 


2  PETER. 
I.   6,    'and  to  knowledge  (add)  tern- 

perance.5 

[The  verbal  form,  enkrateuomai,  oc- 
curs I  Cor.  9.  25,  'and  every  man  that 
striveth  for  the  mastery  is  temperate 
(restrains  himself)  in  all  things.' 


The  adjective  enkratee  is  rendered  'sober'  in  Titus  i.  8. 


8.  NEEPHO,  sober  (abstinent). 

i  THESSALONIANS. 
5.  6.  Met  us  watch  and  be  sober.' 
5.  8,  '  let  us  who  are  of  the  day  be  sober.' 

1  TIMOTHY. 

3.  2,  let  him  (the  bishop)  be  vigilant 
(abstinent). 

3.  II,  let  them  (deacons'  wives)  be  sober. 

2  TIMOTHY. 

4.  5,  '  but  watch  thou. ' 

TITUS. 
2.  2  (of  aged  men),  'sober.' 

i  PETER. 
I.  13,  "be  sober.' 


4.  7,   'be    ye    therefore    sober    (sober- 

minded),  and  watch  unto  prayer.' 

5.  8,  '  be  sober.' 

[The  word  sophron  and  its  connections 
signifying  '  sober-minded,'  are  translated 
'sober,'  'soberly,'  in  the  following  pas- 
sages:—  Acts  26.  25;  Rom  12.  3;  2 
Cor.  5.  13;  I  Tim.  2.  9;  I  Tim.  2  15; 
I  Tim.  3.  2;  Titus  2  4,  12;  i  Peter  4, 
7.  In  Titus  2  2,  the  translation  is 
'  temperate,'  and  in  ver.  8  it  is  'sober- 
minded' — the  form  that  should  have 
been  uniformly  employed  ] 


IV. 
OTHER  NEW  TESTAMENT  GREEK  TERMS  EXPLAINED  IN  THE  NOTES. 


Adeelos,  immediately,  334. 
Adokimos,  unapproved,  rejected,  334. 
Adunatos,  one  who  is  unable,  327. 
Agapee,  love,  love-feast,  339,  348. 
Agonizomai,  to  struggle,  to  contend,  333. 
Aiphnidios,  unforeseen,  299. 
Aischrokerdees,  eager  for  unjust  gain,  368. 
Akataschetosy  uncoercible,  381. 
Aleetheia,  truth,  328. 
Aleethinos,  true,  real,  310. 
Aleuron,  fine  meal,  flour,  269. 
AmphoteroSy  both,  265,  293. 
Anthrdpos,  a  man,  267,  303,  324. 
Antleema,  a  bucket,  309. 


Antleo,  to  draw  out,  302. 
Apecho,  to  hold  off,  to  abstain,  366. 
Aphormee,  a  means,  occasion,  348. 
Apollumi,  to  destroy,  265,  289. 
Aproskopos,  not  a  cause  of  stumbling,  337. 
Architriklinos,  the  chief  guest,  president, 

302. 

Artos,  bread,  a  loaf,  295. 
Askeo,  to  work  up,  to  exercise,  317. 
Askos,  a  skin -bag,  a  bottle,  265,  289,  293. 
Asotia,  dissoluteness,  352. 
Astheneeina^  weakness,  scruple,  317. 
Astheneia,  weakness,  372. 
Ballo,  to  place,  to  put,  to  cast,  265,289,293. 


APPENDIX    B. 


429 


£atf~>,  to  be  weighty  {passive,  weighed 

down),  299. 

£*rn*d,  to  be  heavy  or  dull,  299. 
Bruma,  food,  323,  370. 
Brvsis,  food,  323 
Choice,  gall,  287. 

Chureij,  to  give  place,  to  hold,  302. 
Chraomai,  to  use,  371 
Chreestoteros,  better,  294. 
Daimonion,  a  demon,  267. 
Deipnoii,  chief  meal,  supper,  338. 
Diachlt'uazo,  to  jeer  outright,  312. 
Diakonos,  a  servant,  302. 
Diakrino,  to  discriminate  to  be  in  doubt 

of,  326. 

Didafkee,  teacliing,  what  is  taught,  272. 
D.kaiod,  to  treat  as  righteous,  to  show  to 

be  righteous,  295. 
JDikaius,  righteously,  345. 
Dioko,  to  follow  after,  to  pursue,  324. 
£>ipsav,  to  thirst,  275. 
Dokimos,  approved,  accepted,  324. 
Doulagogco,  to  lead  as  a  slave  is  led,  334. 
Douleuo,  to  enslave,  332. 
jDonloo,  to  be  enslaved  to,  devoted  to, 

378. 

Duo,  two,  302. 

Ech  ~>,  to  have,  to  hold,  302,  309. 
Eido,  to  see,  to  know,  302. 
Eidos,  form,  aspect,  366. 
Eilikrineia,  sincerity,  328. 
Ekcheo,  to  pour  out,  to  spill,  265,  289, 

293- 
Ekneepho,  to  return  to  a  sober  state,  to 

awake,  345. 

Ekpeirao,  strongly  to  tempt,  261. 
Elaion,  oil,  297. 
Elass'tn,  inferior,  worse,  303. 
Eleittheria,  liberty,  348. 
Enthusneesis,  device,  315. 
Epieikes,  gentleness,  forbearance,  355. 
Epilcleo,  to  complete,  to  perfect,  347. 
Est/iin,  to  eat,  266,  274,  295,  296,  299, 

298  (phage),  338  (p/tagein). 
Euarestos,  well  pleasing,  acceptable,  324. 
Ettfharisteo,  to  give  thanks,  276. 
J'^itihee,  a  vow,  315,  316. 
Eufhraiiw,  to  make  glad,  298. 
Euscheemenos,  becomingly,  322. 
Exesti,  is  possible  (in  a  moral  sense), 

what  it  is  possible  to  do  with  a  good 

conscience,  330. 
ExoHsiazo,  to  have  power  over  (passive, 

to  be  subject  to),  330. 
Georgos,  a  worker  of  the  ground,  agricul- 
turist, 274,  290. 

Greegorev,  to  be  wakeful,  to  watch,  360. 
JIagiosunee,  holiness,  347. 
Ilecmera,  day,  276,  312,  360. 
Ilekastos,  each  one,  338. 
Honi.  hour,  372. 

,  as  often,  343. 


,  water,  266,  289,  302. 
]{itdriost  of  water,  302. 
Httdropttfdi  to  be  a  water  drinker,  302. 
Hnpodeigma,  a  pattern,  384. 
Hupogrammos,  a  writing-copy,  example, 

3^4- 
Ihtpolambanv,  to  take  up,  to  imagine, 

312. 

1/npopiazu,  to  press  or  strike  under,  334. 
J/nssupos,  hyssop,  311. 
Hitsterco,  to  fail,  to  run  short,  301. 
lakub,  Jacob,  309. 
Idios,  one's  own,  338. 
A'ainos,  new,  superior,  276. 
A'akos,  evil,  324,  375,  381. 
Jfalamos,  a  cane,  a  reed,  288,  291. 
Kaleo,  to  call,  to  invite,  301. 
A'a/os,  beautiful,  good,  choice,  303,  383. 
A'atiu,  Cana,  301. 


Kaiakrino,  to  condemn,  326. 

demolish, 

A'atharos,  pure,  324. 
' 


A'ataluii,  to  dissolve,  to 


342. 


A'fiomai,  to  lie  (passive,  to  be  placed), 

3"- 

Kleptees,  a  thief,  360. 

A'  fan  os,  revelry,  322,  349. 

A'raipalte,  seizure,  debauch,  299. 

A'reas,  flesh  (dead),  324. 

A'tisis,  creature,  ordinance,  383. 

A'tisma,  created  thing,  370. 

A'nriakos,  of  the  Lord,  338. 

Lambanu,  to  take,  300. 

Leenos,  (wine-)  press,  273. 

Lego,  to  say,  to  speak,  312. 

Lithinos,  of  stone,  302. 

^lalakee,  malady,  illness,  263. 

Mestov,  to  fill,  312. 

Mctreetets,  a  measure,  302. 

Migniimi,  to  mix,  to  mingle,  28/ 

Mikros,  little,  328. 

Molusmos,  defilement,  347. 

Monos,  alone,  only,  266. 

NCOS,  new,  young,   265,  289,  ayj.   378 

(tifas), 

Nomos,  law,  348. 
Nosos,  sickness,  disease,  263. 
NIIJC,  night,  360  (nuktos). 
Oikodespotces,  master  of  the  lioase,  273. 
Oligos,  little,  371. 
Oiideis,  no  one,  294. 
Paidftw,  to  train  up,  to  discip1;ne,  378. 
Palaios,  old,  265,  289,  293.  294. 
J'araJidijnii,  to  deliver,  to  betray,  343. 
Pas,  all,  290,   295,   303,  330,  332,  333, 

347,  348,  366,  375- 
Patter,  father,  276. 
Peegee,  a  spring,  309. 

,  to  hunger,  339. 
Peirasmon,    state    of   trial,    temptation, 

264. 

Pcritithtemi,  to  place  round,  291,  311. 
Phagos,  an  eater,  a  glutton,  267. 


430 


APPENDIX    B. 


Phew,  to  bear,  to  carry,  302  (eenenkaii). 
l^hilargitria,  love  of  money,  375. 
PhragnioSy  inclosure,  fence,  273,  290. 
Plireear,  a  well,  309. 
Pimpleeini,  to  fill,  311  (pleesantes). 
Pinny  to  drink,  266,  274,  276,  290,  291, 

292,  294,  295,  296,  298,  299,  343. 
Pletrod,  to  fill  up,  353. 
Pnewidy  spirit,  353. 
Poieuy  to  do,  343. 
Pol  us  y  much,  368,  378. 
Poneerosy  evil,  264,  366. 
Posis,  drink,  357. 
Poteeriotiy  a  drinking-vessel,  a  cup,  266, 

275,  289,  290,  300,  343. 
Potts,  drink,  323. 
Potizo,  to  give  to  drink,  275. 
Prolambanoy  to  take  first,  to  snatch  up, 

338. 

Prosecho,  to  give  to,  be  addicted  to,  368. 
Proskonimciy    a   stumbling,    a  cause   of 

stumbling,  322,  324. 
Psuchros,  cold,  265. 
PuknoSy  frequent,  372. 
Purges,  a  tower,  274. 
Rhcegnumiy  to  rend,  to  burst,  265,  289, 

293- 

Rkt*at  a  root,  375. 
Sarx,  flesh,  346,  348. 


Salon  (pi.  jtf/,7),  a  measure  =  7J£  Eng- 
lish gallons,  267. 

Skandalizoy  to  ensnare,  to  cause  to  trans- 
gress, 263. 

Skandalon,  a  snare,  a  means  of  trans- 
gression, 273,  322. 

S/ceteos,  a  vessel,  311. 

Sinurnizo,  to  mingle  with  myrrh,  291. 

Sonia,  body,  334. 

Sophia,  wisdom,  295. 

Spongon,  a  sponge,  288,  291,  311. 

Stotnachon,  stomach,  372. 

Suchar,  Sychar,  308. 

Sumphero,   to  hold  together,  to  be  of 
advantage,  330. 

Sumpheron,  advantage,  benefit. 

Sunteereo,  to  watch  over,  to  hold  together, 
to  preserve,  265,  293. 

Tcchnee,  art,  315. 

Technon,  child,  295. 

Teereo,  to  watch  over,  to  preserve,  303. 

Teleiod,  to  fulfill,  311. 

Thelo,  to  wish,  294. 

Theos,  God,  290. 

Tis,  a  certain  one,  339. 

Titheemi,  to  place,  to  set,  303. 

Treisy  three,  302. 

Tritosy  third,  312. 

y  to  craunch,  to  eat,  274. 


APPENDIX   C. 


THE  APPLICATION   OF  'YAYIN'   AND   '  OINOS'   TO  THE  UNFERMENTED  JUICK 

OF  THE  GRAPE. 

Those  who  are  eager  tc  array  the  Scriptures  in  opposition  to  the  Temperance 
cause,  either  avowedly  or  tacitly  reason  thus: — "The  juice  of  the  grape  when 
called  wine  was  always  fermented,  and  being  fermented,  was  always  intoxicating." 
This  can  only  mean  that  the  Hebrew yayin  and  the  Greek  oinos  were  always  used 
to  designate  the  juice  of  grape  in  a  fermented  state  ;  and  that  being  so,  it  was  of 
necessity  possessed  of  an  alcoholic  and  intoxicating  quality.  But  to  sustain  these 
assumptions  it  would  be  requisite  for  their  authors  to  offer  a  body  of  evidence  more 
voluminous  than  they  have  ever  attempted  to  collect,  and  utterly  beyond  their 
power  to  adduce.  They  would  need  to  make  it  probable  (at  least)  that  wherever 
these  terms  occur,  in  all  ancient  literature,  a  fermented  and  intoxicating  substance 
is  denoted  ;  and  no  such  probability  could  be  established,  even  were  the  stupendous 
research  demanded  for  the  undertaking  to  be  forthcoming.  On  the  contrary,  both 
members  of  the  proposition  can  be  disproved,  and  a  single  example  in  disproof 
would  suffice  to  destroy  the  theory,  which  needs  for  its  special  purpose  a  rule 
without  an  exception. 

1.  Taking  the  second  assumption  first,  it  is  demonstrable  that  even  if  all  the 
ancient  wines  were  fermented,  they  were  not  all  intoxicating.     To  suppose  that  a 
fermented  article  must  be  intoxicating  is  an  obvious  fallacy,  in  sight  of  the  familiar 
fact  that  though  nearly  all  the  bread  we  eat  is  fermented  not  a  particle  is  inebriating, 
and  that  the  greatest  bread-eater  is  never  known  to  be  in  the  slightest  degree  drunk. 
The  explanation  is  simple :  the  alcohol  formed  in  the  dough  (by  the  action  of  the 
yeast  on  the  sugar  of  the  flour)  is  expelled  in  the  baking;  and  when  it  is  known 
that  a  large  class  of  ancient  wines  were  boiled  and  reduced  to  a  jelly  state,  the 
conclusion  in  regard   to  their  non-alcoholic  state  is  clear   to  any  but  the  most 
prejudiced  mind.     When  it  is  also  known  that  the  custom  of  filtering  away  the  ghiten 
of  grape-juice  was  common,  in  order  to  break  its  strength,  and  that  wine  was  mixed 
with  two,  three,  and  even  four  times  its  own  bulk  of  water,  the  result  of  fermentation 
must  have  been  to  provide  (as  in  ginger  beer)  a  liquid  practically  unlike  what  is 
conceived  of  when  mention  is  made  of  an  'intoxicating  drink.'     It  is,  therefore,  a 
hasty  and  entirely  erroneous  conclusion,   that  even  fermented   grape-juice  must 
always  have  been  consumed  in  the  form  of  an  alcoholic  and  inebriating  fluid. 

2.  But  it  is  no  less  rash  and  fallacious  to  maintain  that  the   Hebrew  yayin  and 
oinos  were  employed  to  distinguish  fermented  grape-juice  from  the  grape-juice  in  an 
unfermented  state. 

(i)  This  hypothesis  is  invested  with  much  antecedent  unlikelihood,  from  the 
absence  of  any  corresponding  term,  either  Hebrew  or  Greek,  for  unfermented 
grape -juice.  The  Hebrew,  it  is  true,  has  ahsis,  and  the  Greek  gltukos  ;  but  ahsis 
is  first  applied  to  the  juice  of  pomegranates,  and  seems  to  be  a  poetical  expression 
for  the  juice  of  fruit  newly  expressed,  and  doubtless  unfermented,  but  not  distin- 
guished as  such  by  the  name  bestowed  on  it.  (See  Prel.  Dis.,  xxiii;  Notes,  154, 
228,  232 ;  and  Appendix  B,  416.)  Gleukos  is  properly  an  adjective  signifying  '  sweet,' 


432  .APPENDIX    C. 


and  oinos  is  always  implied,  so  that  gleukos  is  oinos  in  a  certain  condition, — one  of 
great  sweetness,  frequently  but  not  necessarily  free  from  fermentation.  (See  PreL 
Dis.,  xxiii,  xxxvi;  Notes  116,  312—314,  378;  and  Appendix  B.) 

(2)  If  appeal  is  made  to  etymology,  the  balance  of  evidence  as  to  yayin  strongly 
supports  the  view  that  that  term  was  applied  to  grape-juice,  without  any  reference, 
direct  or  indirect,  to  the  process  of  fermentation.     As  to  oinos — its  derivation  from 
yayin,  the  most  probable  of  all  the  conjectures  on  that  head,  would  disengage  it 
in  a  similar  manner  from  any  necessary  connection  with  the  fermentative  action 
and  its  results. 

(3)  When  we  inquire  into  the  actual  usage  of  these  words  we  shall  see  how 
unfounded  is  the  theory  that  limits  the  sense  of  both  terms  to  the  fermented  juice 
of  the  grape. 

(a)  YAYIN. — Though  yayin  occurs  141  times  in  the  Old  Testament,  the  context, 
in  a  great  majority  of  cases,  does  not  furnish  an  indication  as  to  its  condition, 
whether  fermented  or  otherwise.     The  first  time  the  name  occurs  (Gen.  ix.  21)  it  is 
applied  to  grape-juice  which  had  fermented;  but  it  is  most  probable  that  Noah 
was  ignorant  of  the  fact;  and  who  supposes  that  whatever  appellation  he  gave  the 
expressed  juice   would    have   respect   to   its   inebriating  quality?     In   the   case 
where  Jacob  brings  wine  to  Isaac,  the  nature  of  the  yayin  is  not  hinted  at,  but  the 
Jewish  commentator  refers  to  it  as  wine  that  had  been  '  reserved  in  its  grapes ' 
since  the  Creation — a  proof  that  he  did  not  consider  either  yayin,  or  the  Chaldee 
equivalent,  khamar,  limited  to  a  fermented  liquid.     The  same  usage  recurs  in  the 
Targum  paraphrase  of  Cant.  viii.  2,  where  the  righteous  are  promised  the  blessing 
of 'drinking  old  wine  stored  up  in  its  grapes'  since  the  commencement  of  the 
Creation  or  present  dispensation.     Baal  Hatturim  refers  to  'wine  in  the  grapes  '  at 
Pentecost;  and  on  Deut.  xxii.  14,  '  the  pure  blood  of  the  grape,'  the  Targumists 
dwell  on  the  quantity  of  red  wine  which  should  be  drawn  out  from  one  grape- 
cluster.     In  the  prophecy  of  Jacob,  Gen.  xlix.  n,  we  have — 

"  He  shall  wash  his  garments  in  wine, 
And  (shall  wash)  his  clothes  in  the  blood  of  grapes  " ; 

where  the  genius  of  Hebrew  poetry  requires  that  '  wine '  (yayin)  in  the  first  line  shall 
be  considered  to  answer  in  sense  to  'blood  of  grapes '  in  the  second  line.  In  Deut. 
xxviii.  39,  'thou  shalt  plant  vineyards,  and  dress  (them),  but  the  yayin  thou  shalt 
not  drink,  and  shalt  not  gather,'  the  allusion  to  'gathering,'  is  most  probable  to 
yayin  as  wine  in  the  grapes,  and  hence  as  used  collectively  for  the  grapes ;  and  in 
Jer.  xl.  10,  12,  gathering  yayin  is,  beyond  all  doubt,  spoken  of  the  grapes  in 
which,  as  in  natural  bottles,  \\\e yayin  is  contained.  In  Isa.  xvi.  10,  'the  treaders 
shall  tread  (out)  no  wine  in  their  presses ' ;  and  Jer.  xlviii.  33,  '  I  have  caused  wine 
to  fail  from  the  winepresses:  none  shall  tread  with  shouting,' the  only  question 
in  doubt  can  be  whether  the  reference  is  to  the  grapes  holding  the  wine,  or  to  the 
wine  as  flowing  from  the  grapes :  no  one  can  pretend  that  the  term  is  applied  to 
the  fermented  juice  of  the  grape.  In  Psa.  civ.  15,  the  yayin  which  'makes  glad 
the  heart  of  man  '  is  classed  with  products  of  the  earth,  to  whose  natural  properties 
the  Psalmist  alludes  as  indicating  the  grace  and  power  of  the  Creator.  The  con- 
nection of  yayin  with  milk  (Cant.  v.  I ;  Isa.  Iv.  i)  brings  before  the  mind  a  rural 
image  of  fresh-pressed  juice  drunk  with  fresh-drawn  milk;  and  in  Lam.  ii.  12,  the 
plaint  of  the  children — '  where  is  corn  and  wine  ? ' — is  most  naturally  construed  as 
pointing  to  a  famine  of  the  fruits  of  the  earth,  .including  the  fruit  of  the  vine  in  its 
vintage  state. 

(b)  OINOS. — As  the  Greek  translations  of  the  Hebrew  Bible  nearly  uniformly 
render  yayin  by  oinos,  all  the  above  considerations  in  favor  of  yayin  as  embracing 


APPENDIX    C.  433 


unfermented  grape-juice  apply  also  to  oinos.  In  Deut.  xxxii.  14,  also,  the  Lxx. 
renders  '  the  pure  (foaming)  blood  of  the  grape'  by  'and  the  blood  of  the  grape 
he  drank — WINE.'  The  peculiar  use  of  y  ay  in  for  the  grape,  as  containing  vine- 
juice,  is  paralleled  by  the  words  of  Nymphodorus,  who  speaks  of  Drimacus  as 
'taking  wine  from  the  fields.'  (See  p.  198  of  the  Notes.)  Among  other  argu- 
ments against  identifying  oinos  with  fermented  grape-juice  (beyond  those  of  its 
derivation  from  yayin,  and  the  undoubted  use  of  gleukos  to  signify  unfermented 
wine),  the  following  may  be  stated: — 

(i.)  The  intimate  relation  between  oinos  and  words  used  for  describing  the  vine 
and  its  appurtenances.  The  most  ancient  name  for  'vine'  was  oinee  or  oina  ;  and 
long  after  ampclos  had  become  the  common  name  for  vine,  oina  retained  its  place  in 
poetry.  Euripides  has  both  oina  (vine)  and  oinantha  (vine-shoot  or  blossom).  To 
this  category  belong  oinopedee  (vineyard),  oinaron  (vine-leaf),  oinaris  (vine-tendril 
or  branch),  oinophutos  (planted  with  the  vine),  oinutrop  (vine-prop),  and  many 
others.  That  there  is  a  common  etymological  relation  between  these  words  and 
oin-os  cannot  be  doubted ;  and  the  fact  of  that  relation  is  subversive  of  the  theory 
that  oinos  implies  the  idea  of  the  '  fermenting '  process. 

(ii.)  There  are  a  great  variety  of  passages  in  which  wine  is  spoken  of  as  produced 
within  the  grape  and  the  cluster.  Pindar  describes  wine  as  the  '  child  of  the  vine ' 
(ampelou  pais).  /Eschylus  ('  Agam.',  970)  describes  Zeus  as  bringing  wine  (oinon) 
'from  the  green  grape,'  which  F.  A.  Paley  (in  his  admirable  edition  of  that  poet) 
notices  as  an  allusion  to  the  divine  action  in  bringing  the  grape-juice  to  maturity  at 
the  vintage. 

Euripides  ('Phoenix,'  230)  refers  to  a  particular  vine  which  distilled  'daily 
nectar — a  fruitful  cluster ' ;  and  the  learned  editor  illustrates  this  by  the  tradition 
that  a  cluster  of  this  vine  ripened  every  day,  and  supplied  the  daily  libation  of  wine 
for  Bacchus. 

Anacreon  (Ode  49)  speaks  of  the  oinos  as  'offspring  of  the  vine'  (gonon 
ampelou),  and  as  'imprisoned  {pcpedecmenori)  in  fruit  upon  the  branches  ' ;  and  he 
sings  (Ode  51)  of  the  treaders  'letting  loose  the  wine,' — where  the  poetical 
imagery  refers  not,  as  some  one  has  said,  to  the  grape-juice  as  only  figuratively 
wine,  but  to  literal  wine,  as  first  imprisoned,  and  then  gaining  its  freedom ; — else 
the  whole  beauty  of  the  figure  disappears. 

Nonnos,  in  his  'Bacchanal  Songs, '^  refers  (xii.  42)  to  the  grape-bunch  (fo/rus) 
as  the  wine-producer  (oinotokon) ;  and  he  describes  the  vineyard  as  flushing  with 
the  wine  to  which  it  thus  gives  birth. 

(iii.)  The  juice  of  the  grape  at  the  time  of  pressure  is  distinctly  denominated  oinos. 

Papias,  a  Christian  bishop  who  lived  at  the  close  of  the  apostolic  age,  relates 
an  extravagant  current  prediction  of  a  time  when  the  vine  should  grow  to  a  won- 
drous size;  and  each  grape  should  yield,  when  pressed,  twenty-five  measures  of 
wine — OINO.V.  (See  Notes,  p.  276.) 

Proclus,  the  Platonist  philosopher,  who  lived  in  the  fifth  century,  and  annotated 
the  '  Works  and  Days'  of  Hesiod,  has  a  note  on  line  6n,  the  purport  of  which  is 
to  explain  that  after  the  grape-bunches  have  been  exposed  ten  days  to  the  sun,  and 
then  kept  ten  days  in  the  shade,  the  third  process  was  to  tread  them  and  squeeze 
out  the  WINE — kai  triton  ontvs  epitoun  ekthlibontcs  ton  oinon. 

A  careful  search  through  classical  literature  would,  no  doubt,  bring  to  light 
numerous  passages  where  oinos  was  applied  to  the  juice  of  the  grape  before  its 
fermentation  was  possible;  but  the  foregoing  remarks  will  be  sufficient  to  indicate 
the  fallacy  of  the  contrary  assumption.  The  extract  from  Proclus  is  in  itself 
perfectly  conclusive. 

55 


APPENDIX  D. 


WINES,  ANCIENT  AND  MODERN. 

That  intoxicating  wines,  both  fermented  and  drugged,  were  in  extensive  use  in 
ancient  times,  is  what  no  one  disputes.  It  would  be  rank  folly  to  do  so.  On  the 
other  hand,  it  is  equal  folly  to  affirm, — what  multitudes  nevertheless  constantly  do, — 
that  wwintoxicating  wines  were  unknown  in  antiquity,  or  regarded  with  little  favor 
by  the  wise  and  good.  To  set  this  matter  at  rest,  we  have  prepared  a  series  of 
extracts  and  translations  from  ancient  and  modern  authors,  showing  that  the  class 
of  substances  known  under  the  name  of  WINE,  in  various  ages  and  countries,  com- 
prehended, not  only  fully  fermented  wines  and  drugged  potions,  the  ' poison  of 
dragons,'  but  a  large  variety  of  drinks  from  the  grape-juice,  carefully  prepared  so 
as  to  keep  fermentation  at  its  minimum,  to  pure  or  boiled  grape-juice  absolutely 
free  from  all  taint  of  fermentation  or  alcohol.  In  our  Preliminary  Dissertation  and 
Appendix  C,  the  mere  word  question  is  settled  by  induction — here  we  have  only  to 
do  with  things — things  practically  and  theoretically  quite  contrasted  with  port, 
sherry,  and  tent.  To  deal  alike  with  wines  so  varied  and  different,  would  be  a  case 
of  unparalleled  fanaticism. 

I. 

ORIGINAL  AUTHORITIES  ON  ANCIENT  WINES. 

In  the  absence  of  precise  knowledge  of  the  nature  of  the  wines  and  other  '  liquor 
of  grapes,'  which  the  ancient  Jews  in  Palestine  were  in  the  habit  of  using,  an 
approximation  has  been  sought  among  those  in  ordinary  consumption  by  the 
Greeks  and  Romans.  Since  garbled  citations  have  often  been  furnished  from 
classic  authors,  no  apology  need  be  offered  for  more  extended  quotations  and  care- 
ful translations,  with  comments  interspersed  for  the  illustration  of  a  subject  which, 
though  familiar  enough  to  the  farmer  and  peasant  in  the  southern  lands  of  the  vine, 
must  unavoidably  be  obscure  even  to  the  educated  classes  of  Britain  and  America. 

Pliny  devoted  the  whole  of  the  I4th  Book  of  his  Historia  Naturalis  (A.  D.  60) 
to  the  consideration  of  potable  liquors,  and  his  concluding  observations  convey  a 
clear  conception  as  to  their  universal  use  in  vine  countries.  (We  cite  from  Jahn's 
Leipsic  edition. ) 

Duo  sunt  liquores  humanis  corporibus  gratissimi,  intus  vini,  foris  olei,  arborum 
e  genere  ambo  prcecipui,  sed  olei  necessarius.  Nee  segniter  in  eo  vita  tlaboravit. 
Quanta  tamen  in  potu  ingeriiosior  adparebit,  ad  bibendum  generibus  centum  octo- 
ginta  quinque,  si  species  vero  (zstitnentur,  pane  ditplici  numero  excogitatis,  tantoque 
paiicioribus  olei — "There  are  two  liquors  most  grateful  to  the  human  body,  wine 
for  internal  use,  oil  for  outward  application,  both  of  them  principally  from  some 
kind  of  tree,  but  oil  a  necessity.  The  life  of  man  has  been  employed,  and  not 
sluggishly,  in  their  invention.  Yet  how  much  greater  is  the  amount  of  ingenuity 


AITKNDIX    I).  43- 


bestowed  on  the  drink,  will  be  apparent  from  there  having  been  185  kinds  invented 
for  drinking,  which,  if  species  were  counted  in  the  number,  would  be  nearly 
doubled,  but  of  oils  there  be  fewer  by  far." 

The  distinction  as  to  genus  and  species  will  appear  from  an  extract  (xiv.  6.  2) 
concerning  fashionable  wines  : — Secunda  nobililas  Falerno  a^ro  (rat,  ft  to  maxume 
Faustiniano — "The  second  rank  belonged  to  the  Falernian  district,  and  in  that 
most  of  all  to  the  Faustian."  The  Faustian  was  a  subordinate  district  in  the 
Falernian,  and  after  describing  minutely  (by  reference  to  a  bridge,  the  left  hand,  a 
village,  and  distances  by  miles)  the  locality  of  each,  he  continues  : — Nee  «//. 
•vino  major  auctoritas  ;  solo  -'inontm  Jlamma  accenditur — "No  district  has  greater 
note  in  the  matter  of  wrie;  by  it  alone  of  all  wines,  a  blaze  is  lighted  up."  Tria 
tjus  genera,  austerttm,  dulce,  tenue.  Quidam  ita  distiiigunt:  summis  collibus  cau- 
tinum  gigni,  m edits  Faustinianum,  imis  Falernum — "There  are  three  kinds,  the 
rough,  the  sweet,  and  the  thin*  Some  persons  distinguish  them  thus: — the  Cau- 
cinum  is  produced  on  the  highest  range  of  hills,  the  Faustinium  on  the  middle, 
and  the  [true]  Falernian  on  the  lowest." 

Thus  when  the  Patrician  host  promised  his  guests  'Falernian,'  they  might, 
according  to  his  reputation  for  an  excellent  cellar  or  otherwise,  expect  the  best  or 
the  worst  of  the  three  species. 

Some  wines,  it  seems,  had  a  prestige  on  medicinal  grounds,  similar  to  that  in 
the  present  day  for  old  Port,  London  stout,  or  bitter  beer,  founded  on  some 
'opinion  of  the  faculty,'  in  the  acquired  taste  of  the  individual,  or  its  apparent 
want  of  positive  disagreement  with  his  system.  Pliny,  after  noticing  with  disgust 
the  discordant  recommendations  of  the  faculty  as  to  wine  for  persons  in  health,  pur- 
sues the  subject  with  reference  to  cases  in  which  health  was  impaired  (xxiii.  2.  24). 

Nunc  circa  trgritudines  sermo  de  vim's  erit.  Salubcrrimum  liberaliler 
genitis  Campania  quodcunqtte  tenuissimum :  volgo  vero  quod  quemque 
maxume  juverit  validum.  Utilissimnm  omnibus  saeco  VIRIBUS  fractis. 
Meminerimns  sitciim  esse  qui  fervendo  VIRIS  musto  sibi  fecctit.  "  My  dis- 
course upon  wines  shall  now  be  with  reference  to  conditions  of  disease.  For 
the  gentry  the  very  thinnest  Campanian  will  be  the  most  wholesome;  but  to 
the  common  people  any  full-bodied  wine  that  would  most  support  the  person.  The 
most  useful  for  everybody  is  that  which  has  its  STRENGTH  broken  by  the  filter. 
We  must  bear  in  mind  that  there  is  a  juice  [sucus]  which,  by  fermenting,  would  make 
to  itself  viris  out  of  the  must."  The  sueus  represents  the  gluten,  the  detention 
whereof  in  the  sackcloth  while  straining  the  'must,'  prevents  it  from  fermenting 
and  acquiring  the  viris  so  dreaded,  but  the  filter  could  never  stop  it  after  it  had 
once  generated. 

This  related  to  ordinary  wines,  which  must  not  be  confounded  with  such  as  were 
purposely  compounded  with  medicinal  intent.  The  Romans  being  ignorant  of 
distilled  liquors,  and  in  the  habit  of  using  wines  in  general  of  small  alcoholic  power, 
had  no  need  of  the  powerful  tinctures  prescribed  in  the  present  day,  but  made  thin 
common  wines,  and  even  more  frequently  grape  symps,  the  vehicle  for  the  admin- 
istration of  drugs. 

Of  wormwood  and  hyssop,  Pliny  says  (xiv.  16.  5) : — Ex  ceteris  herbis,  fit 
absinthitfs  in  xl.  scxtariis  musti  absinthi  Pontici  libra  decocta  ad  tertias  partis,  vel 
scopis  absinthi  in  vinum  additis  .  .  .  Simihtcr  hyssopites  e  Cilicio  hyssopo  uncits 
tribus  in  duos  congios  musli  cojectis  attt  tuns  is  in  vinum.  "From  other  herbs, 

•  Athenseus  (i.  48)  says,  "Galen  is  represented  as  saying  that  the  Falernian  is  fit  to  drink  from  its 
fifteenth  to  twentieth  year,  but  after  that,  is  apt  to  give  headaches,  and  disturbs  the  nervous  system." 


436       •  APPENDIX   D. 


wormwood-wine  is  made  by  boiling  down  to  one- third  a  pound  of  Pontic  worm- 
wood in  forty  sextarii  of  must  (a  sextarius  was  nearly  a  pint  and  half),  or  two  scopi 
(say  handfuls)  of  wormwood  added  to  wine.  In  like  manner  hyssop  wine,  by 
throwing  three  ounces  of  Cilician  hyssop  into  two  congii  of  must  (a  congius  was 
hardly  a  gallon),  or  crushing  it  into  wine."  Thus,  whether  must  or  fermented 
wine  were  used,  one  of  them  formed  the  basis  of  the  compound,  and  its  quantity 
was  to  be  in  large  proportion  to  that  of  the  drug. 

Of  myrtle  (xiv.  16)  : — Myrtiten  Cato  quern  admodum  fieri  docuerit  mox  paulo 
indicabimus,  Gr&ci  et  alio  modo.  Ramis  teneris  cum  suis  foliis  in  albo  musto 
decoctis,  tunsis,  iibram  in  tribus  musti  congiis  deferve  faciunt,  donee  duo  supersint. — > 
"A  little  further  on  we  shall  show  how  Cato  would  have  instructed  for  the  making 
of  myrtle-wine.  But  the  Greeks  had  another  method.  They  beat  the  tender  twigs 
with  their  leaves,  put  them  into  white  must  that  had  been  boiled  down,  a  pound  to 
three  gallons  of  must ;  they  caused  it  to  be  boiled  down  until  two  remained."  Of 
such  wine  Columella  says,  lib.  xii.  c.  38: — Vinum  myttiten  ad  tormina,  et  ad  alvi 
proluviem,  et  ad  imbec ilium  stomachum  sic  facito — "After  this  manner  make  myrtle- 
wine,  for  the  gripes,  and  for  a  purgative  of  the  bowels,  and  for  weakness  of  the 
stomach."  * 

Of  hellebore  all  that  Pliny  says  is  (xiv.  16.  5) : — Sic  et  helleboriten  fieri  ex 
veratro  nigro  Cato  docet. — "  In  this  way  also  Cato  instructs  how  hellebore  wine  is 
to  be  made  from  the  black  veratrum"  On  turning  to  Cato's  own  work  (cxv)  his 
recipe  is  found  to  run  thus  : — In  vinum  mustum  veratri  atri  manipulum  conjicito 
in  amphoram.  Ubi  satis  efferverit  de  vino  manipulum  ejicito  /  id  vinum  seruato  ad 
alvum  movendam — "Throw  a  manipulum  [a  handful]  of  black  hellebore  into  new 
wine  in  an  amphora  [full].  When  it  shall  have  fermented  sufficiently,  throw  the 
manipulus  out  of  the  wine;  keep  that  wine  for  moving  the  belly  [as  an  aperient]." 
The  chapter  of  Pliny  which  contains  these  three  recipes,  relates  to  artificial  wines, 
and  it  is  apparent  that  each  composition  was  intended  for  a  medicine  rather  than  a 
beverage.  The  last  of  the  three  must  have  been  about  as  nauseous  as  a  modern 
black  draught,  t  Wormwood  might  have  been  used  in  very  small  doses  by  the 
glutton,  as  a  provocative  to  eating. 

The  existence  of  dry  wines  conceded,  the  taste  for  sweet  wine,  and  the  ingenuity 
employed  in  making  it,  may  be  best  explained  by  the  recipe  left  for  it,  premising, 
however,  that  the  article  does  not  correspond  with  that  which  the  English  now 
term  'a  sweet  wine.'  The  original  is  in  Columella,  De  Re  Rusticat  (xii.  c.  27) — 
Vinum  duke  sic  facere  oportet.  Uvas  legito,  in  sole  per  triduum  expandito,  quarto 
die  meridiano  tempore  calidas  uvas  proculcato,  nmstitm  lixivum,  hoc  est,  antequam 
Pralo  pressum  sit,  qttod  in  Jacum  musti  fiuxerit,  tollito,  cum  deferbuerit  in  sextarios 
quinquaginta  iridem  bene  pinsitam  nee  plus  uncia  pondere  addito,  vinum  afecibus 
eliquatum  diffundito.  Hoc  vinum  erit  suave,  firmum,  corpori  salubre — "  Gather 
the  grapes  in  the  bunches — spread  them  out  in  the  sunshine  for  three  days ;  on  the 
fourth  day,  at  the  noontide  hour,  proculcato,  tread  out  the  grapes,  calidas,  while 
they  are  hot  [by  several  hours'  exposure  to  the  sun's  rays];  take  the  mustztm 
lixivium,  that  is,  such  as  should  flow  into  the  lake  of  must  before  it  [the  mass  of 

*  Mnesitheus,  cited  by  Athenaeus,  (ii.  2)  says  of  wine  : — "  A  wholesome  physic  'tis  ivhen  mixed 
with  potions  ',  heals  wounds  as  well  as  plasters  or  cold  lotions."     Why  do  not  drinkers  think  of  this 
sort  of  wine  when  citing  the  case  of  Timothy  ? 
t  Alcxus,  quoted  by  Athen«us  (ii.  2),  says  : — 

"  Wine  sometimes  than  honey  sweeter, 

Sometimes  more  than  nettles  bitter."  , 

Alexis,  quoted  by  the  same  authority  (i.  57),  says : — "  Foreign  wine  was  rare,  and  that  from  Corinth. 
fautful  drinking.'' 


AITF.XDIX  i).  437 


grapes]  should  be  pressed  by  the  beam ;  cnm  deferbuerit,  when  it  shall  have  cooled 
down  [the  grapes  having  been  trodden  while  hot],  add  to  every  fifty  sextarii  [of 
must]  not  exceeding  an  ounce  of  iris  well  pounded,  rack  off  the  wine  by  pouring  it 
from  the  dregs  [this  being  a  more  careful  operation  than  straining].  This  wine 
will  be  sweet  [or  smooth],  sound-bodied,  and  wholesome  to  the  body." 

Columella  knew  experimentally  what  he  was  teaching,  and  his  plan  is  theoretic- 
ally and  practically  correct,  in  accordance  with  modern  science.  He  first  directs 
to  gather  the  grapes  in  the  clusters,  a  direction  which  might  appear  superfluous 
were  it  not  known  from  other  recipes  that  the  ancients  had  also  a  method  of  gently 
twisting  the  stalks,  and  stripping  off  the  leaves,  so  as  to  allow  the  grapes  to  wilter 
on  the  vine.  lie  here  bids  you  spread  out  the  grapes  to  the  heat  of  the  sun  long 
enough  to  thicken  the  juice  to  the  degree  kncnvn  to  prevent  fermentation  ;  though 
this  was  not  the  only  plan,  for  sometimes  the  clusters  were  hung  on  poles  and 
trellis.  He  next  instructs  to  take  the  grapes  up  at  noon,  after  they  had  been 
exposed  for  six  or  seven  hours  to  a  southern  sun,  and,  while  hot,  have  them 
lightly  trodden,  the  naked  feet  being  less  likely  than  a  huge  wooden  beam  to  break 
the  little  cells  containing  the  gluten,  /.  e.  the  fermentable  matter  which,  by  action 
of  the  oxygen  of  the  air,  would  proceed  to  ferment.  It  also  more  easily  admitted 
of  an  adjusted  pressure,  by  boys  and  girls  instead  of  men.  The  heated  state  of  the 
grapes  was  purposely  chosen  for  treading,  because  the  juice  would  flow  more 
readily  under  gentle  pressure  than  if  the  grapes  were  allowed  to  cool.  This  was 
the  second  precaution  against  fermentation.  Then  as  much  as  fifty  sextarii  (nine 
gallons)  of  the  must  in  the  state  of  m  us  turn  lixivium,  such  as  came  flowing  into  the 
lake  before  applying  the  press,  are  to  be  taken,  and  some  orris  root  to  be  put  to  it, 
finely  pounded  and  not  merely  crushed,  the  quantity  being  carefully  specified. 
For  some  reason  not  stated,  but  doubtless  understood  at  the  time,  the  juice  was 
allowed  to  cool  before  the  iris  was  mixed  with  it.  Lastly,  it  was  to  be  racked  off, 
the  mode  of  doing  it  being  by  pouring  the  wine  off  the  top  of  the  vessel,  whereby 
it  would  come  away  much  clearer  than  by  straining,  which  tends  to  render  even  a 
clear  wine  muddy. 

The  Romans  had,  likewise,  a  very  luscious  wine,  of  a  similar  nature,  distin- 
guished by  the  name  of  passum,  because  made  from  uva  passa,  grapes  partially 
dried.  Pliny's  description  of  the  mode  of  making  it,  is  intended  rather  for  the 
general  reader  than  the  vine-grower  (xiv.  9) : — Passum  a  Cretica  Cilicium  pro- 
batur,  ft  Africum  et  in  Italia  finitimisquc  provinciis.  Fieri  certum  est  ex  uva  qrtam 
Gr&ci  psithiam  vocant,  nos  apianam,  item  seripulam.  Diutius  in  rite  sole  adustis 
aut  ferventi  olco.  Quidam  ex  quacumque  dulci,  dum  pracocta,  alba,  faciunt  sic- 
cantes  sole,  donee,  pattlo  amplius  dimidium  pondus  sitpersit,  tunsasque  leniter  expri- 
mnnt—"  After  the  Cretan  passum,  the  Cilician  is  the  most  approved,  then  the 
African,  and  [what  is  made]  in  Italy  and  the  neighboring  provinces.  It  is  to  be 
made  with  the  greatest  certainty  from  the  grape  which  the  Greeks  call  Psithiam, 
we  Apiana,  also  from  the  scirpula  [grape],  the  cluster  being  [either]  partially  dried 
in  the  sunshine  for  a  longer  time  upon  the  vine  [by  being  suffered  to  hang  with  the 
branch  slightly  twisted  so  as  to  cause  it  to  wither],  or  else  [by  being  immersed  for 
a  time]  in  boiling  oil.  Some  make  it  out  of  any  luscious  grape,  provided  it 
be  of  the  white  and  early  ripe  sort,  drying  the  clusters  in  the  sunshine 
until  little  more  than  half  [the  original]  weight  remains,  and  press  out  [the 
juice]  by  gently  crushing  [the  clusters]."  And  Columella  (xii.  39)  gives  at  full 
length  the  old  recipe  of  Mago,  for  making  passum  optimum  [the  best  passum], 
whereby  he  himself  had  made  it,  and  which  commences—  U- -a m  frtrtoquem  benc 
maturam  It'gcrf,  acina  arida,  aut  ritiosa  rejicere—"  Gather  the  early  species  of 


438  APPENDIX   D. 


grape  in  the  cluster  when  thoroughly  ripe,  throw  aside  those  grapes  that  are  either 
dry  or  rotten;  "  and  goes  on— f ureas,  vel  palos,  qui  cannas  sustineant,  inter  qua- 
ternos  pedes  figere,  et  perticis  jngare — "Then  fix  at  intervals  of  four  feet  apart 
forked  sticks  or  posts,  in  order  to  support  the  reeds,  and  yoke  them  together  with 
cross  poles."  Turn  insuper  cannas  ponere,  et  in  sole pandere  uvas  et  noctibus  tegere 
ne  irrorentur — "Then  lay  the  reeds  on  the  top,  and  spread  out  the  clusters  in  the 
sunshine,  and  cover  them  every  night,  lest  they  should  become  wet  with  dew." 
Cum  deinde  exaruerint,  acina  decerpere,  et  in  dolium,  aut  in  seriam  conjicere,  eodem 
mustnm  qtiam  optimum,  sic  tit  grana  submersa  sint,  adjicere — "  When  by  this  pro- 
cess they  shall  have  become  dry,  pluck  off  the  grapes  and  throw  them  together  into 
a  dolium  or  a  seria  [vessels  holding  from  sixty  to  seventy-five  gallons]  ;  throw  to 
it  so  much  of  the  very  best  must  that  the  grains  may  be  drowned  under  it."  Ubi 
combiberint  iivce  scque  impleverint,  sexto  die  in  fiscellam  conferre,  et  prczlo  premerc, 
passumque  tollere — "  When  the  grapes  shall  have  thoroughly  imbibed  and  filled 
themselves  [with  the  must~\,  on  the  sixth  day  [from  the  gathering]  put  them 
together  into  a  frail,  and  squeeze  them  with  a  press,  and  take  away  the  passum." 
Further  on  is  the  recipe  for  passum  alluded  toby  Pliny : — Uvam  apianam  integram 
legito,  acina  corrupta  purgato,  et  secernito  ;  postea  in  perticis  suspendito,  perticce  ut 
semper  in  sole  sintfacito  ;  ubi  satis  corrugata  erunt,  acina  demito,  et  sine  scipioni- 
bus  in  dolim  conjicito  pedibusque  bene  calcato — "  Gather  the  Apiana  grapes  in  the 
cluster  without  injuring  them;  pluck  off  the  rotten  grains  [berries],  and  set  them 
aside;  after  this,  hang  up  [the  clusters]  on  poles;  manage  so  that  the  poles  may 
be  always  in  the  sunshine  [a  variation  from  Mago's  plan  of  spreading  them  out  on 
reeds  or  straw];  when  they  have  been  sufficiently  wrinkled  throughout,  strip  off 
the  grapes,  and  throw  them  together,  without  the  stalks,  into  a  dolium,  and  tread 
them  well  with  the  feet."  Ubi  unum  tabulatiim  feceris,  vinum  vetus  conspergito, 
postea  alterum  supercalcato  et  item  vinum  conspergito  ;  eodem  modo  teriium  calcato 
et  infuso  vino  ita  superponito  ut  supernatet,  et  sinito  dies  quinque — "When  you 
shall  have  made  one  layer,  sprinkle  it  well  with  old  wine ;  after  that,  tread  it 
lightly,  and  a  second  time  sprinkle  it  thoroughly  with  wine ;  after  a  third  similar 
treading  and  infusion  of  wine,  heap  it  up  so  that  [the  mass  of  grapes]  may  float  on 
the  top,  and  leave  it  for  five  days." 

The  Romans  imported  wine  from  other  countries,  and  sometimes  even  took  the 
pains  to  fabricate  imitations.  Here  is  Columella's  recipe  for  an  ancient  Greek 
wine  (xii.  37) : — Vinum  simile  Grtzco  facere.  Uvas  prcacoquas  quam  maturissimas 
legito,  casque  per  triduum  in  sole  siccato,  quarto  die  calcato,  et  must  urn  quod  nihil 
habeat  ex  tortivo,  conjicito  in  seriam,  diligenterqiie  curato,  lit  cum  deferbuerit,  feces 
expurgentur:  deinde  quinto  die  citm  purgaveris  mustum,  sails  cocti  et  cnbrati  duos 
sextarios,  vel  quod  est  minimum,  adjicito  unum  sextarium  in  sextarios  musti  xlix. 
Quidam  etiam  defruti  sextarium  miscent :  nonnulli  etiam  duos  adjiciunt  si  existi- 
mant  vina  notam parum  esse frrmam — "To  make  Wine  like  the  Greek,  gather  the 
early  ripe  grapes  as  thoroughly  ripe  as  may  be,  and  dry  them  in  the  sunshine  for 
three  days ;  on  the  fourth  day  tread  [them],  and  throw  the  must — which  should 
not  have  a  particle  of  that  produced  by  the  press — all  together  into  a  seria,  and  use 
every  diligence  and  care  when  it  shall  have  cooled  down,  that  the  dregs  may  be 
cleared  off;  then,  on  the  fifth  day,  when  you  shall  have  cleared  the  must,  add  to  it 
two  sextarii  of  baked  and  sifted  salt,  or  at  the  very  least  one  sextarius  to  forty-nine 
sextarii  of  must.  Some  mingle  a  sextarius  of  defrutum;  a  few  even  add  two 
[sextarii],  if  they  consider  the  wine  has  too  little  body." 

This  was  for  making  a  large  quantity ;  and  although  the  exact  measure  of  the 
seria  \ ;  not  known,  it  must  have  held  the  forty-nine  sextarii,  or  about  nine  gallons, 


APPENDIX   D.  439 


independent  of  the  salt  and  defrutum.  The  kind  of  Greek  wine  intended  to  be 
mimicked,  though  without  the  specification  of  a  name,  was  no  doubt  sufficiently 
understood  at  the  time.  It  was  perhaps  classable  with  fassuw,  for  much  the  same 
directions  are  given  for  gathering  and  drying  the  clusters  ;  and  although  the  expo- 
sure to  the  sunshine  was  curtailed  to  three  days,  that  might  have  been  in  just  pro- 
portion for  an  early  Italian  grape,  and  have  had  an  effect  upon  a  thick-juiced 
one  equal  to  a  four  or  five  days'  drying  on  one  of  thinner  juice.  The  same  caution 
is  given  to  have  all  the  must  produced  by  'treading,'  none  from  the  press,  which 
was  apt  to  set  at  liberty  the  gluten,  which,  absorbing  oxygen,  at  once  commenced 
its  work  of  fermentation.  The  careful  pouring  off  the  must  from  the  settlings  at 
the  earliest  practicable  s'.age,  is  a  further  precaution.  The  addition  of  the  salt 
might  be  with  a  view  partly  to  flavor,  from  the  dissolving5  of  a  portion  of  it  by  the 
thinner  aqueous  particles  of  the  wine,  which,  by  that  very  process  of  saturation, 
were  protected  from  fermentation.  If  that  did  not  sufficiently  answer, — for  a  wet 
or  dry  season,  or  other  circumstances,  might  affect  the  quality  of  the  vintage, — it 
was  a  matter  of  taste  to  add  the  dffrutitm,  to  give  a  fuller  body.  Even  if  slightly 
fermented,  this  wine  could  not  be  intoxicating. 

The  Greeks  and  Romans  also  made  from  grapes  another  class  of  articles  distin- 
guished amongst  the  latter  by  the  plural  adjective  dulcia,  emphatically  '  the  s\\ 
(that  being  the  chief  characteristic  without  regard  to  the  mode  of  preparation),  since 
the  word  comprised  '  boiled-wines  '  as  well  as  musts.  Some  kinds  may  have  been 
of  a  thicker  consistency  than  others,  and  used  for  the  adulteration  of  honey,  either 
in  seasons  of  scarcity,  or  to  meet  the  necessities  of  an  increasing  population,  where 
the  art  of  extracting  sugar  from  the  cane  had  not  been  discovered.  The  two  most 
notable  musts,  were  the  aigleuces  (always  sweet)  and  the  protropum  (before  trod- 
den) the  Greek  names  of  which  denote  their  origin.*  All  of  them  are  enumerated 
by  Pliny  (xiv.  9): — De  dulcinm  generibus  quatuordecem — "Of  fourteen  kinds  of 
dulcia  [sweets]."  The  chapter  is  worth  analysis.  The  first  four  are,  Fsithiuw 
and  Melampsithiitm,  both  of  them  kinds  of  passum,  having,  he  says,  its  flavor,  and 
not  that  of  wine;  Cybilites,  a  true  Galatian  Mitlsum ;  and  Aluntium,  from  Sicily, 
having  the  flavor  of  must ;  these  four  being  dependent  upon  the  particular  grape 
and  soil.  The  fifth  is  "  Sirieum,  by  some  called  Hepsema,  but  by  us  (Romans) 
Sapa,  of  which  Defnttum  was  a  variety;"  to  which  he  adds,  Omnia  in  adult frium 
mellis  excogitata.  "  All  [these  latter]  were  contrived  for  the  adulteration  of 
honey."  The  next  were  two  kinds  of  passum  differently  prepared,  and  two  sorts 
of  second-rate  passum.  The  tenth,  sEigleuces,  is  thus  described :  Medium  inter 
dulcia  vinumque,  est  quod  Gntci  ccgleucos  vacant,  hot  est  semper  nutstum.  Id  rcenit 
cuta,  quoniam  fcrvere  prohibetur — sic  appellant  musti  in  vina  transitum — "There 
is  an  intermediate  [article]!  between  dulcia  [sweets]  and  [what  is  technically] 
wine,  which  the  Greeks  call  aiglettcos,  that  is,  'always-w//j7.'  It  is  the  result  of 
care,  owing  to  fermentation  being  prevented,  for  so  they  call  the  passage  of  musts 
into  [common]  wines."  The  means  of  achieving  it  was  this  :  Er^v  mergunt  e  lacu 
protinus  in  aqua  cades,  donee  bruma  transeat  et  consue titdo  fiat  algendi — "  To  that 
end  they  sink  the  casks  (immediately  [after  filling]  from  the  lake)  into  water  [of  a 
pond],  until  the  midwinter  has  passed  and  a  habit  of  being  cold  shall  have  been 
created."  The  eleventh  is  a  kind  of  passum  from  the  province  of  Narbonne,  to 
which,  he  says,  some  add  the  Diachyton,  the  difference  only  arising  from  various 
modes  of  drying  the  grapes.  The  thirteenth  sort  of  s  '-tdititcs,  different 

from  mulsurn,  the  composition  of  which  is  explained.      !  "•',  of  which 

•  Bv  others  called  frrodrpmns.  '  first  ntnnine  ' 

t  Not  '  quality,'  as  the  Bibliothtca  Sacra  absurdly  translate*. 


440  APPENDIX   D. 


he  says  :  Ita  appellatur  a  quibusdam  mustum  sponte  defluens,  antequam  calccnlur 
iivce.  Hoc  protinus  diffusum  in  lagonis  suis  defervere  passi,  posted  in  sole  xl.  diebus 
torrent  (zstatis  secuta  ipso  canis  ortu — "  By  this  name  some  people  call  the  must 
which  flows  out  of  its  own  accord  before  the  grapes  are  trodden.  This  immediately 
racked  off  into  flagons  [kept]  for  it,  is  allowed  to  cool  down ;  afterward  they  roast 
it  in  the  sunshine  for  forty  days,  from  the  rising  of  the  dog-star  [in  July]  in  the 
ensuing  summer." 

The  old  Roman  law  of  the  twelve  tables  prohibited  intoxicating  wine  to  women, 
who,  by  inference,  were  permitted  any  other  kind.  Pliny's  book  (xiv.  13)  on  the 
use  of  wine  among  the  ancients,  commences  :  Non  licebat  idfeminis  Roma  bibere — 
"  It  was  not  lawful  to  women  at  Rome  to  drink  that " — he  means  intoxicating  wine, 
and  relates  some  instances  of  the  law  being  enforced,  the  husband  taking  upon 
himself  the  office  of  both  judge  and  executioner.  He  says  (15)  t — Lautissima  apud 
priscos  vina  errant,  murrce  odore  condita,  ut  adparet  in  Plauti  fabula  qua  Petsa 
inscribitur  quamquam  in  ea  et  calamum  addijnbet.  Ideo  quidam  aromatite  delectatos 
maxume  credunt.  "The  ancients  had  sumptuous  wines  seasoned  with  the  scent 
of  myrrh,  as  appears  from  the  play  of  Plautus,  entitled  Persa ;  notwithstanding  he 
orders  calamus  to  be  added.  For  this  reason  some  persons  think  that  they  [the 
ancients]  were  very  much  delighted  with  aromatics."  Pliny  further  says :  "  Kins- 
folk kissed  the  women  when  they  met  them,  to  find  whether  their  breath  smelled 
of  Temetum.  Hoc  turn  nomen  vina  erat,  tmde  et  temulentia  appellata" 

In  the  same  chapter,  he  quotes  the  verses  of  F.  Dossennus  — 

"  Mittebam  vinum  pulchrum,  Murrinam  " — 
I  sent  fair  wine,  yclept  Myrrhine. 

From  the  comedy  of  Acharistione,  also — 

"  Panem  et  Polentam,  vimim  Murrinam." 

Quibus  adparet  non  inter  VINA  modo  murrinam,  sed  inter  DULCIA  quoque  nom- 
inatum.  "  From  which,  it  is  evident,  Myrrhina  was  classed  not  only  among 
WINES,  but  among  DULCIA  also." 

Henderson,  in  his  'History  of  Wines,'  commenting  on  the  boiled  wine  of  the 
Roman  women  referred  to  by  Virgil,  truly  says — "The  use  of  this  inspissated 
juice  became  general."*  But  he  errs  when  he  infers,  that,  because  unfermented 
wine  was  distinguished  from  fermented,  it  was  "never  called  WINE,  nor  used  as 
WINE"  (p.  44).  We  have  given  many  illustrations  to  the  contrary.  Pliny, 
who  attempts  this  technical  distinction,  cannot  adhere  to  it ;  and  he  has  testified 
that  an  article  may  come  under  both  classes.  Moreover,  Pliny  is  not  the  Atlas 
of  Criticism  and  the  infallible  Arbiter  of  Language.  Dr  W.  H.  Rule,  in  his 
'Brief  Inquiry,'  confesses  that  unfermented  grape-juice  "was  the  protropos  or 
prodromes  OINOS,  of  the  Greeks "  (p.  7).  Dr  Rule  contends,  rightly  enough, 

*  The  reference  is  to  Virgil's  Georgics,  i.  293-295,  which  describes  the  occupation  of  a  Farmer'* 
wife  thus : — 

Interea  longum  cantu  soluta  laborem, 
Arguto  conjux  percurret  pectine  telas ; 
Aut  dulcis  musti  vulcano  decoquit  hurnorem, 
Et  foliis  undam  tepidi  despumat  aheni. 
The  Rev.  E.  Cobbold  thus  versifies  the  passage : — 
"  The  industrious  dame  anon 
Sings  to  the  whizzing  wheel  she  urges  on, 
Boils  the  sweet  must,  slow  simmering  by  her  side, 
And  skims  with  leaves  the  cauldron's  bubbling  tide." 

The  original,  however,  is  not  fully  expressed  for  (i)  pecten,  refers  to  the  slay  of  the  weaver;  (2) 
aheni  has  a  peculiar  propriety  as  referring  to  the  brass  cauldron,  which  is  the  metal  best  adapted  for 
the  purpose  of  avoiding  a  burnt  flavor  ;  (3)  tepidis  better  consorts  with  simmering  than  boiling  ;  (4) 
decoquit  expresses  more  than  boiling — namely,  inspissating,  '  boiling  down.1  The  last  two  lines  may 
be  thus  rendered : — "  And  is  boiling-down  over  the  fire  the  luscious  liquor  MUST,  and  taking  off  witn 
leaves  the  wavy  spume  of  the  tepid  brazen  cauldron." 


A1TENDIX    D.  441 


that  both  mustum  in  Latin  and  gleukos  in  Greek,  included  an  intoxicating  liquor 
in  its  applications;  and  the  fact  is  undeniable  that  fermentation  alone  con- 
verts grape-juice  into  an  intoxicating  drink.  He  allows  too,  that  tirosh  (trans- 
lated new-wine)  "is  also  spoken  of  as  in  the  unfermented  state."  Of  the  word 
ahsis,  too,  translated  oinos  neos,  he  concedes  that  "it  means  the  simple  pure  juice 
of  the  grape ;  "  that  the  equivalent  Greek  word  is  gleukos,  sweet-must.  The  most 
ancient  (Syriac)  version  does  not  translate  the  word  of  '  wine,'  but  by  must.  The 
Ethiopic  has  '  drink  fresh-mads,  made  from  the  juice  of  ripe-fruits.'  (Ludolf.  Lex. 
sEth.)  The  Chaldee  Targum  too  (Esther  i.  7)  supposes  that  Ahasuerus  and  his 
lords  were  drunken  with  khamar-ahsis,  fresh  grape  juice;  a  LUXURY  quite  in 
place  on  the  table  of  the  King  of  Babylon.  Hence  two  facts  appear  (l)  that  to  « dis 
tinguish  '  one  wine  from  another,  does  not  exclude  the  common  property  by  which 
they  are  entitled  to  a  common  name;  and  (2)  that  even  specific  names  were  much 
more  vague  and  general  than  is  often  supposed.  When  Dr  Rule  asserts  that  "  grape- 
juice  is  not  wine,  any  more  than  chaff  is  bread,"  he  tries  to  overrule  the  plainest 
facts  in  language,  and  he  confounds  a  contrast  with  a  comparison.  Chaff  is  the 
husk  of  corn,  not  the  material  of  bread ;  but  '  grape-juice '  is  the  very  substance  of 
wine, — as  Thomas  Aquinas  has  it,  of  '  the  specific  nature  of  wine.' 


II. 
THE  PRODUCE  OF  THE  VINEYARD  IN-  THE  EAST. 

By  Rev.  HKNRY  HOMES,  American  Missionary  at  Constantinople.* 

"  In  a  country  where  wine,  as  in  America,  is  known  as  a  great  promoter  of  the 
crime  of  drunkenness,  and  where  the  vintage  is  supposed  to  be  gathered  chiefly  for 
the  purpose  of  making  wine,  it  is  difficult  for  the  mind  to  do  justice  to  the  common 
language  of  scripture  which  extols  the  vine  and  its  products  as  one  of  the  staffs  of 
life.  Along  with  corn  and  oil  [yitzhar~\,  wine  [tirosh]  is  almost  always  combined 
as  the  third  representative  of  the  three  chief  blessings  of  the  year."  (Deut.  vii.  13; 
4 fruit  of  the  land' ;  Neh.  x.  39.) 

ll'ine  is  supposed  to  be  the  chief  thing  obtained  from  the  vine,  and  there  is  no 
substance  now  called  '  wine  '  t  by  any  one  that  is  not  intoxicating ;  therefore  the 
mind  asks  that  the  propriety  and  consistency  should  be  shown,  of  making  such  a 
natural  source  of  evil  an  emblem  of  the  staff  of  life  along  with  corn  and  oil.  The 
source  of  embarrassment  seems  to  arise  from  the  supposition  that  the  chief  produce 
of  the  vineyard  is,  and  was,  that  which  we  at  this  day  universally  call  '  wine,'  and 
that  the  vineyard  was  cultivated  chiefly  for  its  yielding  such  wine. 

Now,  as  a  resident  in  the  East,  we  believe  sufficient  facts  can  be  adduced  to  ren- 
der it  extremely  probable  that  this  supposition  is  erroneous,  and  that  the  fabrication 
of  an  intoxicating  liquor  was  never  the  chief  object  for  which  the  grape  was  cultivated 
among  the  Jews.  Joined  with  bread,  fruits,  and  the  olive  tree,  the  three  might 
well,  under  the  comprehensive  words  of  corn  (-.tiigan),  wine  (tirosh),  and  oil 
[ore  hard -fruit},  be  representatives  of  the  productions  most  essential  to  them,  at 
the  same  time  most  abundantly  provided  for  the  support  of  life. 

•  Abridged  from  an  article  in  the  Bibliotheca  Sacra,  of  May,  1848.  We  retain  the  precise  wcrxU 
of  the  author ;  any  of  our  own  are  inclosed  in  bracket*  f  ].  All  the  notes  are  editorial.  It  is  a 
significant  fret  that  while  Dr  Laurie  cites  enrbled  extracts  from  Eli  Smith,  wh<  ro  first 

rate  knowledge,  he  cautiously  avoids  the  adverse  testimony  of  Messieurs  Homes  and  Kobson,  who 
made  special  observations  on  this  subject. 

t  That  is,  kumr.  Of  course  not,  because  this  word  has  been  in  modern  times  appropriated  to 
intoxicating  wine  exclusively.  A  statement,  therefore,  of  this  fact,  urged  as  an  argument,  is  a  puerile 
quibble. 

56 


442  APPENDIX   D. 


In  Asia  Minor  and  Syria,  the  largest  part  of  the  produce  of  the  vine  is  used  for 
other  purposes  than  making  intoxicating  liquor — whether  the  vineyards  are  owned 
by  Moslems,  or  by  the  Greek,  Armenian,  and  other  Christians.  Eli  Smith  writes 
in  reference  to  Syria: — "Wine  is  not  the  most  important,  but  the  least  so,  of  all  the 
objects  for  which  the  vine  is  cultivated." — (Bib.  Sacra,  Nov.  1846.)  The  amount 
made  increases  near  commercial  cities.  Still,  in  the  vine-growing  districts  of 
Turkey,  the  grape  stands  as  prominent  among  the  productions  of  the  country,  as  a 
source  of  comfort  and  prosperity,  as  the  Bible  makes  it  to  have  been  among  the 
productions  of  Judea. 

Our  practical  moralists,  in  treating  on  the  use  of  wine,  have  had  no  complete 
information  on  the  existing  varieties  of  'liquor  of  grapes.' 

1.  The  first  produce  of  the  vineyard  is  the  Green  Grape  (Num.  vi.  4).     It  is 
used  for  its  verjuice,  to  give  a  tart  taste  to  all  articles  of  food  that  need  it,  and  for 
making  refreshing  drinks.     The  manner  of  using  it  is  various,  either  by  putting 
the  fresh  green  grapes  into  the  food,  or  by  drying  the  same  in  the  sun  and  putting 
them  up  in  bags  like  raisins,  or  by  pressing  out  the  juice,  partially  evaporating  it 
in  the  sun,  and  carefully  preserving  it  in  bottles;  or,  lastly,  after  having  thoroughly 
dried  the  green  grape,  it  is  ground  to  powder  in  a  mill,  and  the  powder  bottled. 
These  various  preparations  give  thus  a  fresh  tart  vegetable  juice  for  all  seasons 
of  the  year,  for  cooking  meat  and  vegetables  for  the  table ;  and  in  regions  where 
they  are  never  accustomed  to  see  a  lemon,  they  supply  the  place  of  lemonade. 
A  drink  made  from  the  juice  of  the  green  grape  is  most  reviving  to  the  weary 
traveler. 

2.  The  FRESH  RIPE  GRAPE  in  the  regions  where  it  is  cultivated  may  be  had 
from  three  to  five  months  in  succession  (Lev.  xxvi.  5),  owing  to  the  difference  of 
vines,  soil,  and  climate  of  a  particular  district.     During  these  months,  and  indeed 
for  many  following  months,  combined  with  bread  it  is  the  main  reliance  of  the 
people  for  food  to  eat,  for  theirs  is  a  '  land  of  bread  and  vineyards '  (2  Kings,  xviii. 
32).     Grapes  are  not  sold  in  the  interior  towns  at  two  or  three  shillings  a  pound, 
but  at  the  astonishingly  low  price  of  from  one  quarter  of  a  cent  to  one  cent  [^d.] 
a  pound;  and  even  in  Constantinople,  with  all  the  causes  of  dearness,  the  common 
sorts  of  grapes  can  be  had  for  two  or  three  cents  a  pound.     They  are  so  innocuous 
that,  in  general,  one  may  eat  of  them  with  greater  freedom  than  any  other  kind  of 
fruit,  even  to  satiety.     It  is  not  to  be  wondered  at  that  so  luscious  a  fruit,  which 
can  be  obtained  at  a  cheaper  rate  than  potatoes  by  the  poor  in  Ireland,  should  form 
in  some  districts,  with  oil  and  bread,  the  chief  nourishment  of  the  people;  and  that 
the  vine  should  be  extensively  cultivated  for  the  sake  of  its  solid  fruit  merely. 

3.  FRESH  GRAPES  ARE  HUNG  UP  IN  DRY  PLACES  in  the  shade  and  preserved  on 
the  cluster,  with  a  little  wilting,  to  eat  in  the  winter;  so  that  the  time  of  fresh 
grapes  is  protracted  for  at  least  two  months  longer.     Mr  Schneider,  of  Broosa, 
remarks  that  this  kind  of  grapes  is  sold  there  as  late  as  February  and  March  ;  the 
price  is  nearly  as  low  as  freshly  gathered  grapes.* 

4.  RAISINS.     In  the  villages  the  grapes  are  hung  in  clusters  on  the  side  of  the 
houses,  or  strewed  on  blankets  on  the  tops  of  the  houses  to  dry,  and  thus  they 
prolong  the  fruits  of  the  vintage  for  the  months  when  the  hung  grapes  are  gone. 
Of  their  use  for  all  kinds  of  cakes  in  cookery,  as  also  for  an  accompaniment  to 
bread,  we  need  not  speak,  though  it  should  be  kept  in  mind  to  aid  our  estimate  of 
the  value  of  the  whole  gathering  from  the  vine,  when  used  in  the  form  of  solid-fruit. 


*  Hence  the  inconsequence  of  the  objection  that  at  the  Passover  no  grapes  were  to  be  had  for 
lakiug  Must-ivine. 


APPENDIX    D.  443 


5.  PRESERVES  made  with  fresh  grape-juice.*     One  of  the  very  common  uses  of 
the  grape  is,  to  boil  the  freshly  expressed  MUST  before  it  is  twenty-four  hours  old, 
after  having  removed  the  acidity  and  checked  the  tendency  to  ferment  by  throwing 
in  calcareous  earth,  and  then  to  boil  with  it  various  kinds  of  fruits  and  vegetables 
for  sauces  and  preserves  for  the  whole  year.     The  most  usual  fruits  employed  are 
apples,  quinces,  plums,  and  peaches  ;  and  of  vegetables,  green  tomatoes,  egg  plants, 
pumpkins,  squashes,  and  watermelon  rinds.     Mr  Schneider  says,   "an  enormous 
quantity  of  Retchel  (the  name  in  Turkish  for  this  kind  of  preserves)  is  made  in 
Broosa." 

6.  JELLIES  and  confectionery  from  grape-juice.     Other   common  but  singular 
modes  of  using  grape-juice  consist  in  throwing  into  the  juice  various  preparations, 
as  of  the  ground  or  broken  grains  of  millet,  wheat,  barley,  rice,  or  almonds  and 
nuts,  and  especially  the  starch  of  wheat,     (i)  Starch  or  flour  is  thrown  into  the 
boiling  juice,  and  when  sufficiently  boiled,  the  syrup  is  poured  out  upon  cloths  to 
dry  in  the  sun.     Broken  pistachios,  almonds,  or  walnuts,  are  strewed  upon  the 
sheet  while  the  material  is  yet  soft,  which  is  then  doubled,  dried,  and  ready  for 
use.     (2)  Wheat,  and  similar  grains,  soaked  in  water,  are  pounded  to  a  pulp  or 
mash,  and  left  sufficient  time  to  ferment.     When  this  is  boiled  with  the  grape- 
juice,  the  mess  in  the  cauldron  is  made  into  cakes,  which,  when  dried,  have  a 
sour-sweet   taste.     (3)  Pistachios,   almonds,   filberts,   and  the  like,   having  been 
strung  on  strings,  are  dipt  in  the  boiling  mixture  of  starch  and  juice,  and  hung  up 
to  dry,  covered  with  the  soft  sweet  paste  of  the  cauldron.     There  are  many  other 
similar  manufactures,  known  each  by  its  peculiar  name,  which  are  brought  to  the 
large  cities  for  sale.     The  emigrants  from  the  country  to  the  city,  speak  with  glow- 
ing animation  and  yearnings  for  home,  when  they  allude  to  these  luxuries  of  their 
native  regions, 

7.  Pickled  grapes.     Clusters  of  good  ripe  grapes  are  carefully  placed  in  wooden 
or  earthen  vessels,  so  as  to  two-thirds  fill  them.     Fresh  must,  boiled  down  to  one- 
half,  is  then  poured  in,  so  as  to  fill  the  vessels,  which  are  then  carefully  closed, 
ar.d  left  to  stand  from  fifteen  to  twenty  days.     When  ready  for  use,  the  grapes  and 
juice  are  offered  together,  to  be  eaten  or  drunk. 

8.  Grape  Syrup  or  Molasses  *  is  made  of  must  that  has  not  been  pressed  [out] 
more   than  twenty-four  hours.     Upon  the  grapes  before   pressing,  Or  upon  the 
expressed  juice,  calcareous  earth  is  often  thrown,  to  neutralize  the  acid  and  purify 
the  juice.     The  juice  is  boiled  from  five  to  seven  hours,  and  reduced  to  one-fifth  or 
one-fourth  of  the  original  quantity.     The  syrup  differs  in  consistency  in  different 
countries,  according  to  the  amount  of  time  employed  in  boiling,  being  boiled  in 
Syria  so  hard  that  it  does  not  easily  run,  while  in  Turkey  it  is  more  liquid  than 
sugar  cane  molasses.     It  is  called  in  Turkish  /<•(•///<•;,  in  Arabic  dibs,  in   !'• 

and  Armenian  rob  [probably  syret  abbreviated],  in  Greek  hepsema,  and  son. 
1:1  Hebrew  debash.     (So  Gesenius.)     It  is  never  regarded  as  a  boiled  wine 
cuit,  but  as  a  sweetening-syrup,  although  in  the  Persian  the  word  fckmez  a; 
still  to  signify  ivine.  t     (See  Lexicon  of  Meninski.)     It  may  sour,  but  never  becomes 
wine  [in  the  modern  sense].     In  cooking  various  kinds  of  vegetables  with  meat 
for  the  table,  making  all  kinds  of  cakes,  etc.,  it  is  in  most  frequent  and  constant 
use  with  families  of  every  rank.     By  some  method,  a  process  I  have  not  seen, 
fresh  grape  molasses  may  be  made  a  solid  substance  like  cake  or  pudding,  without 

•The  Hebrew  SHBMARIM,  'preserves,'   may  correspond  to  this  (Is.  «v.  6),  or  SOBM«,  'boiled 

t  Syrup  or  Sherafi,  is  still  one  of  the  Eastern  names  for  ll'inf,  like  Pekmez.    So  formerly.    Herbert, 
:•  ;3   in  his   Persian  vocabulary,  has  ' sfifr,if>,  wine.'     And  Olearius  (1637 )  «ays— '  They  (the 
Ambassadors;  received  a  bottle  of  scfurab,  or  Pen»ian  H'int  "  (p.  175). 


444  APPENDIX   D. 


admixture  of  any  thing  else.  Beaten  and  stirred  up  with  mustard-seed  for  several 
days,  it  becomes  a  paste  of  whitish  color,  which,  mixed  with  water,  forms  a  cool- 
ing drink  like  our  ginger,  molasses,  and  water. 

9.  SIMPLE  BOILED   MUST,  OR  NARDENK.     Simple  grape  juice,  without  the 
addition  of  any  earth  to  neutralize  the  acidity,  is  boiled  from  four  to  five  hours,  so 
as  to  reduce  it  to  one  FOURTH  of  the  quantity  put  in.     The  grapes  usually  chosen 
are  the  species  naturally  sour,  or  such  as  will  not  ripen.     After  the  boiling,  for 
preserving  it  cool  and  that  it  may  be  less  liable  to  ferment,  it  is  put  into  earthen 
instead  of  wooden  vessels,  closely  tied  over  with  skin  to  exclude  the  air.     Its  color 
is  dark,  its  taste  an  agreeable  sour-sweet ;  and  it  is  turbid,  vegetable  gluten  being 
suspended  in  it,  even  when  it  has  been  standing  for  a  long  time.     It  ordinarily  has 
not  a  particle  of  intoxicating  quality,  being  used  freely  by  both  Mohamedans  and 
Christians.     Some  which  I  have  had  on  hand  for  two  years  has  undergone  no 
change ;  still,  when  not  sufficiently  boiled,  if  exposed  to  the  air  and  heat,  it  under- 
goes a  degree  of  fermentation,  and  becomes  exhilarating  and  perhaps  intoxicating. 
Nardenk  is  used  as  a  syrup  for  a  beverage,  one  part  of  the  syrup  to  from  six  to 
fifteen  parts  of  water.     In  the  Bebek  seminary  it  has  been  often  used  by  the  boys 
to  eat  with  their  bread,  as  in  America  we  use  molasses.     It  is  sold  by  all  the 
grocers  of  Constantinople  at  the  same  price,  or  cheaper,  than  wine.     It  is  not  all 
made  from  the  grape,  but  some  of  it  from  apples,  and  some  of  it  ham  pomegranate, 
whence  it  originally  had  its  name.     As  there  has  been  great  search  for  an  unfer- 
mented  wine — a  wine  that  would  not  intoxicate — as  soon  as  I  came  upon  the  trace, 
two  years  since,  of  such  an  article  as  Nardenk,  I  most  perseveringly  followed  it  up, 
till  I  should  find  out  what  it  was.     For  although,  in  the  present  use  of  language,  an 
unfermented  wine  is  an  impossibility,  yet  here  is  a  cooling  grape-liquor  not  intoxi- 
cating; and  which,  in  the  manner  of  making  and  preserving  it,  seems  to  correspond 
with  the  recipes  and  descriptions  of  certain  drinks  included  by  some  of  the  ancients 
tinder  the  appellation  'Wine.' 

10.  GRAPE  SUGAR  OR  BOULAMA.     This  article  is  derived  from  the  boiling  of 
-grape-juice  to  make  grape  molasses.     The  scum  is  ladled  off  into  other  boilers; 
again  slightly  boiled,  cleansed  with  eggs  and  poured  into  barrels  for  use.     It  is 
used  very  extensively  in  all  the  villages  south  of  the  Sea  of  Marmora  as  an  article 
of  food  in  its  simple  stale,  very  much^as  we  use  pure  honey.     It  is  almost  the  only 
sweetening  used  by  a  numerous  class  of  confectioners.     There  are  probably  hun- 
dreds of  shops  occupied  by  the  manufacturers  of  confectionery  in  Constantinople 
from  this  one  article.     This  sugar  is  boiled  with  pounded  sesame,  or  broken  wal- 
nuts, or  certain  roots,  or  starch,  and  made  into  solid  masses  of  confectionery  or 
candy.     Natives  and  strangers  are  very  fond  of  eating  it  with  bread  at  breakfasts 
and  collations,  but  few  strangers  are  aware  of  the  fact  that  it  is  made  of  this  univer- 
sal grape-juice.     The  Turks  are  most  passionately  fond  of  all  confectioneries. 

11.  All  the  vinegar  of  these  Eastern  lands  is  made  from  this  same  bountiful 
grape,  by  pouring  water  on  the  juice  and  leaving  it  to  ferment.     Vinegar  from  sour 
"wine  would  afford  but  a  small  portion  of  the  amount  needed  in  commerce.     The 
Mohamedans  have  no  objection  to  using  vinegar,  though  it  has  fermented. 

12.  Raisin  drink.      Raisins   are   boiled   for   two   or  three  hours   to   make  a 
refreshing  drink  called  'sweet  water'  (khoshaU)*     It  has  no  intoxicating  quality, 
for  the  proportion  of  water  is  large,  and  it  is  drunk  only  when  freshly  made. 

13.  Raisin  wine.     This  wine  is  always  of  domestic  manufacture.     Four  parts 
of  warm  water  by  weight  to  one  of  raisins  are  left  to  soak  two  days.     Then  the 

*  Literally,  khash  ob  is    boiled- water,'  and  shir  ob  'sweet-water.' 


AI'I'KXDIX    D.  445 


raisins  arc  taken  out,  bruised  and  again  put  in  till  the  fermentation  has  been 
sufficient.  The  result  is  a  mild  liquor  of  exhilarating  qualities.  It  is  called 
in  Arabic  Nebidh,  in  distinction  from  A'/tamr,  the  name  for  ordinary  fermented 
wine.* 

14.  Wine.     All  that  is  now  called  wine  in  the  East  is  intoxicating.     The  boiling 
of  must,  for  the  purpose  of  securing  a  wine  that  will  keep  better,  should  n 
confounded  with  the  boiling  of  the  same  must,  for  the  purpose  of  making  sugar  and 
molasses.     In  the  former  case  it  is  boiled  perhaps  half  an  hour,  and  not  reduced 
one-twentieth  in  bulk.     By  drying  the  grapes  in  the  sun,  or  by  boiling  the  must,  the 
wine  is  preserved  sweeter  than  it  would  otherwise  be ;  such  wines  are  still  intoxi- 
cating.    The  boiled  wines  of  Mount  Lebanon  are  stronger  than  the  majority  of  the 
wines  of  France.     The  Greeks,  in  their  modern  language,  call  wine  krasion  or 
'mixed,'  instead  of  the  more  classical  term  oinos  [wine].     Common  resin  is  put  in 
so  as  to  make  their  common  wines  as  nauseating  to  a  stranger  as  a  bitter  dose  of 
medicine. 

15.  BRANDY  is  distilled,  either  directly  from  [fermented]  must  of  good  or  rotten 
grapes,  from  the  mass  of  pulp  and  skins  remaining  after  the  juice  has  been  pressed 
out,  from  the  lees  of  wine,  or  from  wine.     It  is  called  raki,  or  arrack,  in  the  lan- 
guages of  the  country.     Each  family  in  the  interior  distills  his  own  raki,  as  they 
make  their  wine,  in  their  houses. 

16.  THE  LEAVES  AND  STOCKS  OF  THK  VINE.     The  stock  and  roots  are  used 
for  fuel.     E«:ek.  xv.  4.     The  cuttings  of  the  vine  and  of  the  leaves  are  used  for 
manure  to  the  vineyard,  and  the  leaves  for  fodder.     The  leaves  are  also  used  for  a 
vegetable,  chopped  meat  and  rice  being  rolled  up  together  in  single  leaves,  and 
boiled  for  the  table. 

In  what  we  have  said,  we  have  purposely  avoided  Biblical  criticism  and  contro- 
versy, wishing  simply,  by  a  contribution  of  FACTS  from  an  Observer  in  the  East, 
to  aid  those  in  discussion  of  controverted  points,  who  have  more  time  and  ability. 
Still  we  would  suggest  whether  this  array  of  facts  on  the  utility  of  the  grape-vine, 
will  not  sustain  the  idea  that  the  greater  part  of  the  praises  bestowed  upon  'wine' 
as  it  is  translated  in  our  version,  are  bestowed  upon  the  [fruit,  or  the]  grape-juice 
as  freshly  expressed,  without  bringing  into  view  the  specific  forms  in  which  it  may 
afterward  be  manufactured.  The  idea  that  tirosh  is  used  in  this  general  sense,  and 
not  in  a  specific  one,  easily  presents  itself,  seeing  that  in  nearly  all  the  thirty-eight 
cases  where  the  word  occurs,  it  is  in  connection  with  corn  and  [yitzhar,  'orchard- 
fruit']  first-fruits  or  offerings;  and  the  idea  becomes  more  confirmed  when  we 
see  how  many,  and  important,  are  the  general  uses  of  the  grape. 


III. 

An  article  in  the  Bibliotheca  Sacra,  for  January,  1869,  by  Dr  Laurie,  lays  great 
stress  on  the  statements  of  some  modern  missionaries,  that  there  is  no  UNin- 
toxicating  substance  NOW  CALLED  'WINK'  in  the  Kast.  The  argument  is  of  no 
value,  (i)  Because  the  various  SUBSTANCES  anciently  called  \\  ill  plentiful 

*  Nebidk,  as  shown  by  Mr  E.  W.  Lane,  the  great  Arabic  scholar  and  traveler,  was  originally  the 
name  of  an  **fermentcd  wine.     The   Arabic  word  khumr,  simply  signifies  'turbid'  or  '  f 
which  applies  to  the  must  in  the  wine  vat,  both  in  its  fresh  and  fermenting  state.     Mr  Lane  say»:— 
"  Nebeedh,  a  name  now  given  to  prohibited  kinds  of  wine,     tfebeedk  prepared  i> 
rnonlv  sold  in  Arab  towns  under  tne  name  of  Ztbttb     The  prophet  himself  was  in  the  habit  of  drink- 
ing mint  of  this  kind.     Other  beverages  to  which  the  name  has  been  applied  are,  like  Zrbtfb,  no 
longer  called  by  that  name,  while  under  the  same  appellation  have  been  classed  the  different  kinds 
of  beer  called  bootek."     [These  words  seem  corruptions  of  the  Hebrew  aneb  and  labka.  \ 


446  APPENDIX   D. 


in  Syria,  and,  as  we  have  seen,  some  are  still  called  wine.  (2)  Because  NAMES 
and  language  are  undergoing  perpetual  modifications,  and  even  transformations 
and  inversions.  For  instance,  sherap  is  now  '  wine '  in  the  East,  but  syrup 
in  the  West,  and  by  the  same  trickery  of  words,  can  be  proved  to  have  no 
existence  in  the  Orient.  Nevertheless,  there  it  is,  with  its  new  name.  In 
India,  toddi  means  palm-tree-juice,  but  in  Scotland  it  has  become  a  word  for  hot 
whisky -and-water.  Homes  records  that  krasion,  which  means  '  mixed  '  merely, 
has  supplanted  the  old  scripture  word  oinos,  'wine.'  (4)  Because,  instead  of  the 
primitive  language,  we  have  only  the  testimony,  concerning  words,  of  the  mixed 
populations  of  the  Syrian  cities,  which  in  other  cases  has  led  to  erroneous  conclu- 
sions, and  must  in  this  instance.  The  parties  appealed  to  are  often  no  more  judges 
of  the  matter  submitted  to  them,  than  a  Londoner  would  be  of  old  Saxon  phrases 
to  be  found  in  the  Yorkshire  or  Cumberland  dialects.  As  Dr  Beard  says — "  It  is 
among  the  native  Aramaean  population  that  the  old  traditions,  knowledge,  and 
NAMES  are  to  be  learnt " — not  in  towns  where  the  language  and  habits  are  cor- 
rupted with  a  foreign  population.  (5)  Because  the  objection  equally  applies  to  our 
own  word  '•wine,'  where  it  demonstratively  terminates  in  a.  falsity.  Ten  years 
back  only  a  few  philologists  knew  that  wine,  100,  200,  300  and  1800  years  ago, 
included  'unfermented  wines,'  but  that  fact  is  not  the  less  certain,  because  modern 
usage  and  taste  have  changed.  (6)  Because  a  modern  dictionary  cannot  destroy 
the  former  meaning  of  antique  words,  but  ought  to  preserve  their  respective  and 
successive  senses  by  careful  induction  of  historical  usage.  (See  Prel.  Dis.  p.  xiv.) 
The  Bible  is  not  written  in  technical  language,  and  the  Encyclopaedia  Americana 
(Boston,  1855)  concedes  that  "the  juice  of  grapes,  when  newly  expressed,  and 
before  it  has  begun  to  ferment,  is  called  must,  and,  in  common  language,  sweet 
wine."  And  (7)  Because  the  alleged  fact  is  no  fact  at  all.  Peckmez,  Nebidh,  and 
Sakar,  in  various  parts  of  the  East,  are  still  applied  inclusively  to  Z^WFERMENTED 
LIQUORS,  as  they  were  originally  exclusively. — The  article  in  the  Bibliotheca  is 
unworthy  of  the  scholarship  of  our  day.*  It  begins  with  a  false  translation  of  Pliny 
and  ends  with  placing  its  criticism  upon  the  authority  of  Gesenius.  But  in  this 
age,  no  criticism  can  be  left  to  repose  upon  authority;  evidence  alone  is  valid. 
Every  material  objection  in  the  article,  however,  will  be  found  to  have  been 
anticipated  in  the  Commentary  itself.  In  fact,  Dr  Laurie  assumes  all  his  facts, 
and  begs  all  his  principles. 

*  The  writer  of  the  article  in  the  Bibliotheca  Sacra  professes  to  be  an  abstainer,  and  even  limits 
the  use  of  wine  medically  to  cases  where  prescribed  by  other  than  the  patient  himself.  He  describes 
wine  also  as  dangerous,  and  prohibits  its  use  by  the  young.  He  also  concedes  that  there  are  traces 
of  unfermented  wine  in  classical  history,  especially  as  an  article  of  lux-iry  amongst  the  Romans. 
On  other  points,  however,  he  is  uncandid,  uncritical,  and  inaccurate.  He  represents  Dr  Lees  as 
having  a  teetotal  bias  in  favor  of  interpreting  tirosh  as  '  vine-fruit,'  when  in  fact  that  bias,  if  it  existed, 
would  lead  him  to  the  theory  that  it  was  grape-juice,  or  '  new  wine.'  He  conceals  the  fact  also,  that 
Gesenius,  more  than  once,  coincides  with  Dr  Lees'  view  of  the  word.  He  conceals  also  the  fact, 
that  many  eminent  Hebrew  scholars,  such  as  Professor  Murphy,  of  Belfast,  and  Dr  Tayler  Lewis,  of 
Union  College,  repudiate  as  fanciful  Gesenius'  derivation  of  tirosh,  as  what  '  takes  possession  of 
the  head.'  We  regret  that  any  body's  head  should  have  been  '  possessed'  by  a  notion  that  had  no 
support  whatever  in  the  actual  usage  of  the  word.  As  to  bias,  it  is  much  more  evident  on  the  side 
where,  in  addition  to  mere  theory  (which  holds  of  both  opinions)  there  is  also  the  instinct  of  conser- 
vatism, the  motive  of  selfjustification,  and  the  bribery  of  appetite.  The  Rev.  Evelyn  Hodgson,  of 
Exeter  College,  Oxford,  frank1  v  confessed  this  in  a  recent  controversy: — "A  person  coming  to  a  dis- 
cussion of  this  kind,  would  be  likely  to  collect  the  meaning  of  words,  as  used  in  passages,  that  would 
favor  my  side,  and  he  would  be  more  likely  to  be  biased  than  the  advocate  of  the  other  side " 
(abstinence).  Now,  scholars  of  eminence  (some  of  whom  have  an  admitted  bias  against  teetotalism) 
have  largely  adopted  the  views  of  Dr  Lees  concerning  tirosh,  such  as  Professor  Eadie,  in  his  '  Bible 
Cyclopaedia,'  Prof.  Douglas,  in  Principal  Fairbairn's  '  Imperial  Bible  Dictionary,'  the  late  Dr 
Kitto,  in  his  '  History  of  Palestine,'  and  Mr  Bastow,  in  his  '  Bible  Dictionary.'  On  the  main  point, 
indeed — the  only  one  which  really  concerns  the  Temperance  Cause — namely,  the  generic  character 
rfyayin  —  even  the  ablest  critics  upon  Dr  Lees  have  granted  his  position.  Professors  Eadie  and 
Murphy  admit  that  yayitt  does  include  grape  juice  within  its  comprehension,  and  Bevan,  in  Dr 
Smith's  great  '  Bible  Dictionary,' says  : — "!T  MAT  AT  ONCE  BE  CONCEDED  THAT  THE  HEBREW 
TEEMS  TRANSLATED  4  WINE,1  REFER  OCCASIONALLY  TO  AN  UNFERMENTED  LIQUOR." 


INDEX. 


[The  Roman  numerals  (i,  ii,  iii,  etc.)  refer  to  the  paging  down  to  the  end  of  the 
Preliminary  Dissertation;  the  c6mmon  numerals  (i,  2,  3,  etc.)  refer  to  the 
paging  of  the  Notes  and  the  rest  of  the  work. 


Aaron — he,  his  sons,  and  successors  for- 
bidden to  use  wine  and  strong  drink 
during  their  ministrations,  36.  Re- 
ferences to  this  law  by  Josephus,  209, 
364;  and  by  Philo,  2IO,  364. 

Abbreviations  —  marks  of,  employed, 
li. 

A'Beckett,  Sir  W.— lines  by,  under  the 
motto,  In  I'ino  Falsitas,  146. 

Aben  Ezra — on  the  use  of  vinegar,  77. 
His  allusion  to  Belshazzar's  feast,  214. 

Abib— the  Hebrew  civil  month  (identical) 
with  the  ecclesiastical  month  Xisan), 
and  corresponding  to  part  of  our 
March  and  April,  31. 

Abigail — her  gifts  to  David,  82. 

Abimelech — cursed  by  the  Shechemites 
when  feasting,  71. 

Abraham— his  defeat  of  the  confederate 
kings,  ii.  Met  by  Melchizedck,  1 1. 
i  tains  Bagels,  12.  Se&dfl  forth 
Hagar  and  Ishmacl,  14.  Dispute  of 
lii>  servant^  with  Abimelech  about  a 
well,  14.  :  of  the  Kechab- 

Absalom — his  plot  against  Amnon,  86. 
Absinthe — its  nature  ami  where   manu- 
factured, 390  (also  foot-note). 
Abstainers,  eminent,  in  ancient  times — 
rites,     44,    203.       Samson,      72. 
Samuel,  7  itcs,  192.    Daniel, 

213.      Therapeutx,    257.      John    the 
'.ist,  267,  292.   Timothy,  272 — 274. 
AbstcmiiE — who  were  so  styled,  and  why, 

369- 

once  from  intoxicating  drink — 
falsely  Ji.u^oi  u  ith 
law  of  Paradise,  7.  Practiced  by  the 
Israelites  in  the  desert,  60.  Divinely 
sanctioned  as  a  safeguard  against  sin, 
38,  44,  320,  347.  Conducive  to  health 
and  strength,  72,  175,  203,  213.  A 
guarantee  of  sobriety,  So.  Conducive 


to  mental  clearness  and  vigor,  143. 
A  doctrine  of  antiquity,  192,  252.  A 
powerful  instrument  of  Christian  use- 
fulness, 263.  Of  great  importance  to 
the  sober,  264.  A  means  of  moral 
development,  271,  296.  A  noble  form 
of  Christian  self-denial,  272.  A  mani- 
festation of  true  temperance,  316-7,388. 

Abulwalid — on  qubaath,  1 76. 

Abuse  of   God's   bounties — wherein   it 
n>.     H ow  associated  with  tin- 
manufacture  of  intoxicating  drinks,  370. 
iiian    Church  —  its   use   of  raisin 
wine  at  the  Lord's  Supper,  277,  282. 

Acharistione— onvintim  mnrrinian,  440. 

Achilles  Tatius — Greek  legend  related 
by,  181. 

Achluo  and  Achlus  —  their  supposed 
connection  with  kkaklili,  23. 

Adam  and  Eve — in  paradise,  5,  6,  7. 

Adam — '  Book  of  Adam  '  quoted,  1 60. 

Adiinamcn  (Adynamon)— an  unintoxi- 
cating  wine,  374. 

.us — his    use   of    tifephalion    and 
neephnn,  363.      '  MCC  to  wine 

in  the  grape,  433. 

Africanus — his  notice  of  oil-wine,  297. 

•>) — their  abuse  in  the 
early  Church,  339,  342. 

Ahasuerus — his    sumptuous    entertain- 
ment, 108.      His  decree  againsi 
rule  of  drinking,  109.      His  command, 
when   'merry  with  wine,"  concerning 
ti,    no.     His    !  :hei's 

honor,  drinking  with  Haman,  and 
presence  at  Esther's  banquet,  ill. 

Ansis   (fresh-juice) — its   derivation    and 

in    Scripture,    xxvii,   xl.  See 

Appendices  B  416,  C  431,  and  D  441. 

AigUutts — Pliny's  definition,  439. 

Ainsworth — on  the  Nazarites'  vow,  44. 

AUohal — a  powder  for  the  eyebrows, 
supposed  to  have  suggested  the  name 
of  alcohol,  23. 


448 


INDEX. 


ascribed    to,    by 


Alcibiades  —  speech 
Plato,  363. 

Alcohol — its  poisonous  action,  xii.  Does 
not  exist  in  grapes,  xlii.  Theory 

that  it  arrests  the  transformation  of 
tissue,  xliv  (foot-note).  Is  formed  by 
the  decomposition  of  sugar,  3.  Its 
chemical  composition  not  a  food,  or 
an  equivalent  to  food,  but  a  poison  and 
prolific  cause  of  disease  and  death,  4. 
Supposed  derivation  of  the  name,  23. 
The  physical  cause  of  intemperance, 
261.  Excites  thirst,  275,  The  quan- 
tity annually  consumed  at  the  Lord's 
Supper  in  England,  286.  A  shroud 
to  the  mind,  471. 

Alcoholic  fermentation — signs  of,  136-7. 

Aleppo  (Helbon) — 209. 

Alexander  the  Great — his  drunken  mad- 
ness, 270. 

Alfieri — on  vino,  etc.,  xl. 

Alford,  Dean — on  avoidance  of  the  occa- 
sions of  evil  desire,  264.  On  chreestos, 
294.  On  Luke  v.  39,  p.  294.  His 
charges  against  the  Temperance  move- 
ment in  his  Notes  on  the  miracle  at 
Cana,  306.  On  methud,  341,  and  the 
original  sense  and  apostolic  use  of 
neephoy  364,  365.  On  the  appearance 
(eidos)  of  evil,  366.  On  the  ravages 
of  ardent  spirits,  390. 

Alexis — his  '  Fanatic '  quoted,  xxxvi. 

Allen's  '  Modern  Judaism  '—on  the  wine 
of  the  passover,  283. 

Alsop,  R. — on  the  use  of  grape-juice 
syrup  in  France,  xxxviii. 

Alliance  NeivSy  The — quotation  from,  on 
armor-plate  rolling  without  intoxi- 
cating drinks,  175. 

Amalekites — when  feasting,  overtaken 
by  David,  84. 

Amen-em-an — his  letter  to  Penta-our  on 
the  use  of  wine,  20. 

Amnon — his  murder,  when  '  merry  with 
wine,'  86. 

Amphictyon — the  king  of  Attica,  who 
taught  his  people  to  mix  water  with 
wine,  54. 

Amphora — its  size  and  shape,  81. 

Amphis— quoted,  xxxvii. 

Anacreon — on  oinos  (wine)  in  the  grape, 
22,  70,  Appendix  €431.  His  use  of 
methuoy  341.  His  exhortations  to 
vinous  indulgence,  344. 

Ancient  wines — recipes  for  making,  435. 

Anna  the  prophetess  —  styled  by  St 
Cyril  '  a  most  religious  ascetic,'  317. 

Anstie,  Dr — on  alcohol  and  other  drugs, 
xliv  ;  see  also  foot-note. 

Antediluvians — whether  acquainted  with 
intoxicating  drinks,  8.  Their  sen- 
suality, 274,  299. 


Apocrypha  (The) — quoted  (l  Mace.  vL 
34)  181,  (i  Esdr.  iii.  andiv.)  187. 

Apollonius — on  the  derivation  of  neepho, 
362. 

Apostolic  Canons  (The) — approved  of 
asceticism  for  moral  ends,  253. 

Appetite  for  intoxicating  drinks — unna- 
tural, 381. 

Apple — why  supposed  to  be  the  forbid- 
den fruit,  7-  Comprehensive  meanings 
of  ancient  words  translated  'apple,' 

I51- 

Afsinthos  (wormwood),  390. 
Aquila — the  friend  of  St  Paul,  315. 
Aquila's  Greek  Version  of  the  Hebrew 

Bible— quoted,  3,  23,  52,  53,  57,  60, 

62,  82,  83,  84,  117,  119,  120,   121,   124, 

130, 131, 133, 134, 135, 136, 143, 151, 
156, 158, 159, 167, 169, 170, 171, 185, 

340  (foot-note). 

Aquinas,  Thomas — on  grape-juice  having 
the  specific  nature  (species)  of  wine, 
and  being  therefore  properly  used  in 
the  Lord's  Supper,  xxxix,  285. 

Arabic  Version  of  the  Hebrew  Bible — 
quoted,  10,  22,  47,  52,  53,  55,  57,  65, 
70,  77,  82,  94,  104,  115,  120,  142, 
155,  160,  165,  169,  170,  171,  203,  206, 
217,  218,  222,  231,  233,  246. 

Arcadia — wines  as  thick  as  honey,  295. 

Aristophanes  —  compared  soldiers  with 
foxes,  152.  His  nsQotneephcntes,  363. 

Aristotle — quoted,  on  the  wines  of  Ar- 
cadia, 295.  Definition  of  Temper- 
ance, 322. 

Arrows— drunk  (drenched)  with  blood, 
64. 

Artaxerxes — his  notice  of  Nehemiah's 
sadness,  193,  194. 

Asceticism  —  ancient  practice  and  ap- 
proval of,  253.  True  and  false  forms 
distinguished,  317.  Dr  Eadie's  and  Dr 
Howson's  remarks  upon,  317  (foot- 
note). 

Ashantee  —  its  king's  drink-offering  of 
blood,  1 1 8. 

Ashishah  —  explained,  xxxi.  See  Ap- 
pendix B,  417. 

Asotia — dissoluteness,  355,  385. 

Athenoeus — his  Deipnosophistse  quoted, 
extracts  from  Alexis,  xxxvi;  from 
Cratinus,  Amphis,  and  Damoxenus, 
xxxvii.  On  the  sweet  wine  of  the  Mit- 
ylenians,  xl.  On  Egyptian  wines,  17. 
On  the  voyage  of  Nymphodorus,  198. 
On  excessive  drinking  usages,  23 1 .  On 
sacrifices  without  wine  offered  to  the 
sun,  363  (foot-note).  On  a  saying  of 
Philip  of  Macedon,  364  (foot-note). 
On  Chian,  Bibline,  and  Lesbian  wines, 
374.  Various  sorts  of  wine,  435-437. 

Athens — periodical  drunkenness  of,  352. 


INDEX. 


449 


Atkenavm — its  misrepresentations,  2. 

Athletes — ancient  and  modern  training 
of,  on  the  abstinence  principle,  333  ; 
also  foot-note. 

Atlas  works,  Sheffield — total  abstinence 
of  workmen  employed  in,  175. 

Augustine,  St — his  charge  of  inconsist- 
ency against  the  Manichxans,  251, 
253.  On  Psa.  iv.  7,  p.  117.  Describes 
Noah  as  ebrius,  not  ebriostis,  275.  On 
the  subjection  of  the  body  to  the  spirit, 
296.  His  exposition  of  the  miraculous 
conversion  of  water  into  wine  at  Cana, 

3°5- 

Austria — abstemious  habits  of  the  wo- 
men, 369. 

Authority — not  to  be  implicitly  accepted 
in  the  interpretation  of  Scripture,  x\ii. 

Avenanus,  Dr — on  ahsis,  xl. 

B 

Baal  Hatturim — on  'wine  in  the  grapes' 
at  Pentecost,  xxvi.  On  the  exclusion 
of  honey  from  offerings  by  fire,  34. 

Babylon — association  of  its  fall  with  in- 
temperance, 164,  200,  215.  Its  'cup' 
one  of  drunkenness  and  madness,  200. 
Its  luxuriousness  in  the  time  of  Daniel, 
211.  M ystical  Babylon  and  her  raging 
wine,  391-393. 

Bacchanalian  festival,  208.  Excesses  at 
Athens,  352. 

Bacchus — legend  of  his  interview  with  a 
shepherd,  181.  His  name  of  Leenian 
from  leenos  (wine-press),  273.  His 
Greek  name  Dionysos,  350.  Wineless 
sacrifices  sometimes  offered  to  him, 
363.  Unfermented  wine  poured  out 
to  him,  433. 

Bacchylides — on  the  effects  of  wine,  159. 

Bacon,  Lord — on  wines  gently  expressed 
compared  to  Scripture  doctrine,  xl. 

Badatschon  wormwood,  203. 

Bags  with  holes — modern  illustration  of, 

243- 

r's  '  Treasury  Bible  ' — quoted  on 
Samsou's  abstinence,  72-3.  On  the 
pomegranate,  81.  On  Jonadab  and 
the  Rechabites,  193. 

Balaam — his  sin,  and  its  modern  coun- 
terpart, 389. 

Banquetings  (f>otoi,  '  drinkings '),  385. 

Barclay,  Dr — his  theory  thatunfermented 
wine  cannot  be  preserved,  xxxviii. 

B.irsom — a  Persian  plant,  205. 

Bartenora  Rabbi — on  drinking  less  of 
boiled  wine,  xxvi,  279.  On  the  tra- 
dition that  the  juices  of  fruits  do  not 
ferment,  379. 

Bate,  Julius,  M.A. — on  tirosh  as  grapes, 
xxviii. 

57 


Bath— a  Hebrew  fluid  measure  =»  7  gals. 

4  pints  English,  98,  159. 
Beale,  Dr — on  alcohol  not  a  food,  xlvi. 
Beefsteak — its  nutritious  value  156  times 

greater  than  that  of  wine,  370. 
Beer  (well),  48. 
Beer — supposed  reference  to,  in  Isaiah, 

163. 
Belshazzar— his  profane  feast  and  death, 

214. 
Bengel's  Notes — on  kainon  (new\ 

On  Mary's  address  to  Jesus,  302.    On 

I  Cor.  xi.  21,  p.  341.     On  Ephes.  v. 

18,  p.  352. 
Benhadad — '  drinking    himself   drunk,' 

88. 
Benisch,  Dr — his  version  of  Prov.  xxxi. 

5,  6,  p   143.  On  tirosh,  217.  On  ashi- 

shaht  219.     On  Hos.  iv.   1 8,  p.  220. 

On  Hos.  vii.  5,  p.  221.     On  Hab.  ii. 

5,  p.  239.     On  Hab.  ii.  15,  p.  240. 
Benjamin  of  Tudela — his  account  of  the 

Rechabites  in  the  twelfth  century,i95-6. 
Benjamites — concealed  in  the  vineyards, 

76. 

Benson,  J. — on  figurative  wine,  391. 
lieth-haccerem,  104,  184. 
Bethlehem — the  well  of,  87. 
Beza's  Latin  Version  of  the  New  Testa- 

ment — quoted,  267,  275,  278,  287,  295, 

353- 

Bhadoon — wine-vats  in,  xxx. 

Bible  (The)  —  not  accountable  for  the 
errors  ami  abuses  it  has  been  used  to 
support,  ix.  How  its  testimony  on 
the  subject  of  strong  drink  is  liable  to 
perversion,  xviii.  Composed  in  the  lan- 
guage of  daily  life,  xxi.  Not  an 
exhausted  book,  xxxiii. 

Bibline  wine,  374. 

Bioliotheca  Sacra — fallacies,  446-7. 

Bingham's  'Antiquities  of  the  Ch: 
Church  '—quoted  and  examined,  277, 
280. 

Bishops  —  cautions   addressed   to,    367, 

368,  377- 

Bishop's  Bible  (1568  A.  D.) —  quoted, 
xxxi. 

Bland — his  translation  of  lines  by  Ibycus, 
xxiv. 

Blayncy,  Dr — on  gizrahtham,  204. 

Bloomheld,  Dr  S.  T.— Notes  on  the 
training  of  athletes  for  the  Grecian 
games,  333.  On  the  meaning  of  tri(l/in~>, 
341;  also  foot-note.  On  'all  things 
lawful,'  330.  On  'goo'l  creatures,' 
and  'eating  with  knowledge,'  370. 

Pilount,  H — on  must  as  new  wine,  xli. 

Blunt,  Professor  I.  J.— on  the  sins  of 
Nadab  and  Abihu,  37. 

Boaz— his  treatment  of  Ruth,  77.  His 
heart  merry,  78. 


45o 


INDEX. 


Bocchoris — said  to  have  reigned  in  Egypt 
766  B.  c.,  and  to  have  permitted  kings 
to  drink  wine,  19. 

Bode,  Baron — on  the  Persian  shire  ap- 
plied to  honey  of  raisins,  xxvi. 

Bottles — how  made  of  skins,  186.  How 
burst  by  fermenting  wine,  116,  266, 
289,  293.  See  also  Appendix  B, 
under  khameth,  nebel,  nod,  p.  424. 

Boulduc — his  hypothesis  concerning  Re- 
chab,  193. 

Bowring,  Sir  J. — on  the  wines  of  Leba- 
non, 224. 

Boyle,  R. — on  reserved  discoveries  in 
the  Bible,  xxxiii. 

Braga,  third  council  of  —  its  decree 
against  the  use  of  grape-juice  in  the 
Lord's  Supper  explained,  280. 

Brande,  Professor — on  the  prevention  of 
fermentation  within  the  grape,  285. 

Brandy-and-salt  panacea,  297. 

Bread — saving  of  flour  when  unfer- 
mented ;  no  alcohol  present  after 
baking,  269.  See  Appendix  B,  under 
lekhern,  424. 

Bretschneicler — his  definition  of  neepho, 
362. 

Brinton,  Dr — on  the  enervating  effect 
of  wine,  262  (foot-note). 

British  Temperance  League — offer  of 
prize  of  ^50  for  proof  that  alcohol 
exists  in  grapes,  xlii. 

Brodie's  (Sir  B.)  'Psychological  In- 
quiries ' — quoted,  as  to  the  abstinence 
of  night  nurses,  386. 

Brown,  Professor  Dr  John  —  on  an 
invitation  of  Christ,  384.  On 
'watching  unto  prayer,'  386.  On 
resistance  of  the  devil  by  abstinence, 

387- 

Buckmaster's  '  Elements  of  Physiology ' 
—  quoted,  on  the  connection  of  ab- 
stinence with  training,  333  ( foot- 
note). 

Bunsen,  E. — his  theory  of  the  Kenites, 
192. 

Burges — his   translation  of  neephonta, 

363- 
Butler,  Bishop — on  undiscovered  truths 

in  the  Bible,  xxxiii. 
Butler   (Pharaoh's)  dream  of,    16,    17, 

249. 
Butler,  S. — his  lines  on  the  victims  of 

the  Flood  and  the  wine-cup,  u. 
Butter  and  buttermilk,  68. 
Buxtorf — his  explanation   of  a  Jewish 

saying,  170. 

Byron,  Lord — lines  by,  on  'Circum- 
stance,' 6.  On  the  value  of  water, 

88. 
Byzantius's  Lexicon — definitions  of  nee- 

phalios>  neephalia,  neephaliotces,  362. 


Cakes  unfermented — see  Appendix  B, 
under  matzoth,  421. 

Cakes  of  dried  grapes — see  Appendix  B, 
under  ashishah,  41 7. 

Calabria — boiled  wines  used  in,  xxviii. 

Callimachus — his  comparison  of  wine  to 
fire,  159. 

Calmet — his  conjectural  reading  of  Ezek. 
xix.  10,  p.  206. 

Calvin — on  Deut.  xiv.  26,  p.  54.  On 
'wine  of  astonishment,'  120.  On  the 
address  of  Mary  to  Jesus,  302.  On 
the  meaning  of  astoia,  352.  On  '  Use 
no  longer  water,'  etc.,  372,  373. 

Camphire  (cypress) — described,  150. 

Cana  of  Galilee — its  situation,  301.  Nar- 
rative of  the  miracle  at,  301-304. 

Canaan — Noah's  grandson,  10. 

Canaan — its  fertility,  24,  25,  51,  52,  61, 

65,  93- 

Candlestick  —  extended  meaning. of  the 
word,  xxii. 

Carbonic  acid — its  explosive  power  when 
not  allowed  vent,  xxxix.  116,  166. 
One  of  the  poisonous  products  of 
saccharine  fermentation,  3.  How 
used  in  making  unfermented  bread, 
269. 

Carmel — 94. 

Carson,  Rev.  Dr  A. — on  the  different 
senses  of  the  same  word  in  different 
situations,  xix. 

Carthaginian  law — favoring  the  disuse 
of  wine,  contrasted,  by  Plato,  with 
the  customs  of  Cretans  and  Lacedae- 
monians, 253. 

Carystius — quoted  respecting  a  saying  of 
Philip  of  Macedon,  364. 

Cato — on  vmumpendens  (hanging  wine), 
xxv.  On  the  wine  pressed  from  grape- 
husks,  157. 

Census  Report  of  1851— on  the  means 
of  prolonging  life,  183. 

Ceremonial  uncleanness  — distinguished 
from  the  physical  qualities  and  moral 
tendencies  of  intoxicating  drinks,  323, 

357- 

Cnalybonium  vinnm — 209. 
Chambers'  '  Cyclopaedia ' — on  the  explo- 
sive force  of  fermenting  wine,  xxxix. 

On  the  meaning  of  'wine,'  xl. 
Chambers,  Dr  T.  K. — on  the  action  of 

alcohol  in  arresting  vitality,  262. 
Changes  in  meaning  of  Oriental  terms, 

444-446. 
Chaucer — simile  concerning  temptation, 

264  (foot-note). 
Cheerfulness — caused  by  tirosh,  70.   The 

result  of  the  Divine  favor,   117.     As 

arising  from  wine,  125. 


[NDEX. 


451 


Cheever,  Dr — his  work  on  Slavery 
notice.  1,  xxxv. 

Chemosh— the  great  idol  of  the  Moabites, 
49. 

Chian  wine,  374. 

CHRIST— see  under  Jr.srs  CHRIST. 

Christianity — its  first  principles,  and  their 
power,  if  carried  out,  to  banish  evil 
from  the  world,  369. 

Christians — their  self-conquest  and  self- 
control,  87,  295.  Their  duty  as  Good 
Samaritans,  298.  Their  obligations 
toward  their  brethrer,  321 — 325,  332, 
337.  To  imitate  Christ,  327,  338, 
346,  384.  To  avoid  evil,  322,  330, 
366.  To  do  all  possible  good,  351, 
356.  To  cultivate  the  strictest  sobriety 
and  self-restraint,  317,  334,  361. 

Christians  of  St  John — their  use  of  raisin- 
wine  at  the  Lord's  Supper,  280. 

Christians  of  St  Thomas — their  use  of 
raisin-wine  at  the  Lord's  Supper,  280. 

Christian  Spectator,  The  —  version  of 
Hab.  ii.  15,  16,  p.  240. 

Church  (The) — has  it  ever  erred  in  its 
interpretation  of  Scripture?  xxxiv.  Its 
duty  to  recognize  the  agreement  of 
Scripture  with  science  ?  xlviii. 

Church  Article  XXI. — quoted,  xxxiv. 

Church  of  England  Report  on  Intem- 
perance, note,  269. 

Chusda,  Rabbi — his  statement  of  the 
drugged  wine  given  to  Jewish  crim- 
inals, 291. 

Chrysostom,  St — on  the  conversion  of 
water  into  wine  at  Cana,  305.  On 
'living  water,'  309.  On  ntfthttu,  341. 
On  '  Use  no  longer  water,'  etc.,  372. 

Chwolson,  Professor — his  translation  of 
some  ancient  writings,  192. 

Cicero — quoted,  concerning  olives  and 
vines,  389. 

Civil  government — of  Divine  institution, 
and  perverted  when  used  to  sanction 
the  traffic  in  strong  drink,  321. 

Claret  grape — red  color  of  the  juice, 
180-1  (foot-note). 

Clarke,  Dr  Adam — on  rmtzatz,  12.  On 
the  use  of  unfermentcd  wine  by  the 
ancients,  19.  On  debash  (honey),  20. 
(  )M  the  prices  being  prohibited  to  use 
wine  during  their  ministrations,  37. 
On  the  Xa/nrites,  204.  On  the  train- 
ing of  candidates  for  the  Grecian 
games,  333.  On  the  meaning  of 
ntfthuo,  341.  On  swallowing  down 
strong  drink  and  being  swallowed 
down  by  the  devil,  386. 

Caudius  Cxsar— his  intemperance,  313. 

Clemens  Alexandrinus — on  the  benefit 
of  abstinence,  and  effects  of  wine,  xliv. 
352.  On  St  Matthew  as  included 


among  the  enkralitcs,  253.  On  the 
sense  of  tnethitu,  341.  On  asfitia, 
352. 

Clergy  —  forbidden  by  the  ante-Nicene 
canons  to  visit  Inns  except  on  a  jour- 
ney, 367. 

Club-feasts  —  in  ancient  times,  338,  353. 

Codex  Aleph  (New  Testament)  referred. 
10—265,  267,  274,  276,  287,  289,  290, 
291,  293,  294,  295,  299,  300,  301, 
302,313,328,367,372,381,385. 

Codex  A  *  (N.  T.)  referred  10—289,  29°. 

343. 


29i,   294,   3°°»   3*3.   328, 
367,  372,   381,  385.  393- 
odex  B  (X.  T.)  referred  to- 


Codex  B  (N.  T.)  referred  10—265,  267. 
274,  276,  287,  289,  290,  291,  293, 
294,  299,  300,  313,  328,  357,  381, 

383.  38S.  393- 

Codex  C  (N.  T.)  referred  to  —  265,  274, 
276,  287,  289,  290,  291,  293,  294, 
299,  3°°.  3  '3.  328,  393- 

Codex  D  (N.  T.)  referred  to—  261,  263. 
265,  266,  274,  276,  287,  288,  289, 
290,  291,  293,  294,  295,  298,  300, 
313,  328,  338,  348,  367,  372. 

Codex  Z  (X.  T.)  referred  10—265,  z66» 
276,  287.  [Codex  Z  includes  only  St 
Matthew's  Gospel.] 

Colenso,  Dr  —  his  quibble  as  to  'hare,' 
xxi.  His  unsound  argument  respect- 
ing succah,  xxi.  On  the  wider  sense 
of  bfchor  and  khag,  xxii.  On  kha- 
mus/iim,  xlvi. 

Collins'  '  Voyages  '—quoted,  xxvi. 

Collins,  Wilkie  —  on  the  effects  of  wine, 
xliv. 

Columella  —  on  dffrutum  turning  sour, 
xxvi,  220.  On  wine  from  grape-hu^ks, 
157.  His  receipt  for  making  oil-wine, 
297.  Other  wines,  434-440. 

Comus  (the  t;od  of  revelry)  —  49,  322. 

'Comus'  (Milton's)—  quoted,  13,  317. 

Connelly's  '  Spanish  Dictionary  '  —  quot- 
ed, xxvi. 

Conscience  —  a  violation  of  it  sinful,  326, 
327.  A  tender  regard  for  the  con- 
sciences of  others  to  be  cherished,  336. 

Conversion  of  water  into  wine  —  at  Cana, 

302.      Annually   effected    in     nature, 

305. 
Conybeare    and    Howson's    'Life    and 

Letters  of  St  Paul'  —  quoted,  on  the 
nes,  258.     On  '  Awake  to  right- 

eousness,' 345.     On  Ephes.  v.  18,  p. 

353-  _ 

•  Codex  A  of  the  N.  T.  does  not  commence 
till  Matt.  xxv.  6,  and  i*  lent  frequently  referred 
to  in  the  bi»dy  of  thi*  Commentary,  because 
more  generally  in  accordance  with  the  Received 
Greek  Text  of  Stephens.  Ou  p.  265,  1.  aj,  '  A  ' 
is  a  misprint  for  '  Z. 


452 


INDEX. 


Cook,  Eliza — lines  by,  on  the  value  of 
water,  127. 

Coptic  Church  (Egyptian)  —  the  wine 
used  by,  at  the  Lord's  Supper,  282. 

Corinth — intemperance  of,  329. 

Corinthian  Church — reproved  by  St  Paul 
for  their  manner  of  celebrating  the 
Lord's  Supper,  338-342. 

Corn — waste  of,  in  the  manufacture  of 
alcoholic  liquors,  4.  This  waste  more 
hurtful  than  withholding  corn,  132. 

Coverdale's  version  of  N.  T.  (A.D.  1535) 
— xxxi. 

Cowper,  W. — his  lines  on  licensed  drink- 
shops,  321.  On  the  perversion  of 
Scripture  to  sensual  purposes,  355* 

Cranmer's  version  of  N.  T.  (A.  D.  1539) 
—quoted,  275,  303,  322,  328,  333, 
355.  372. 

Cratmus — quoted,  xxxvii. 

Crashaw,  Richard  —  his  lines  on  the 
miracle  of  Cana,  308. 

Cucumbers,  wild — 91. 

Gumming,  Rev.  Dr — on  the  difference 
between  Divine  sufferance  and  sanc- 
tion, xxiii. 

Cunningham,  Professor — on  the  use  of 
raisin-wine  at  the  passover,  283. 

Cup — of  retribution,  122,  176,  177,  187, 
200,  204,  206,  207,  241,  247.  Of 
'consolation,'  186.  Of  cold  water, 
266,  289.  Of  the  Lord's  Supper,  275. 
290,  300,  343.  See  also  Appendix  B, 
under  kost  poteerion,  424,  430. 

Cup-bearer — to  Pharaoh,  16.  To  Arta- 
xerxes,  103. 

Cyclops  Works  at  Sheffield — workmen 
employed  at,  who  abstain  from  strong 
drink,  175. 

Cyprian,  St — his  plea  for  mixing  water 
with  the  wine  of  the  Lord's  Supper, 
279. 

Cyrus  the  Great — the  story  of  his  refusal, 
when  a  boy,  to  taste  wine,  215.  His 
capture  of  Babylon,  215.  His  reported 
address  to  his  chiefs  before  Babylon, 
361. 


D 


Dagleish — his  patent  for  making  unfer- 
mented  bread,  269. 

Dahgan,  '  corn  ' — meaning  of,  xxix.  See 
Appendix  B,  424. 

Damoxenus — quoted,  xxxviii. 

Daniel — refusing  the  king's  meat  and 
wine,  211.  Successful  trial  of  pulse 
and  water,  and  lessons  of  the  experi- 
ment, 212,  213.  His  use  of  wine  in 
later  years,  215,  2 1 6. 

David  —  his  visit  to  Saul's  camp,  82. 
His  march  against  Nabal,  82.  His 


surprise  of  Saul,  83.  His  surprise  of 
the  Amalekites,  84.  His  gifts  to  the 
people,  85,  96.  His  base  treatment 
of  Uriah,  85.  His  supplies  from  Me- 
phibosheth,  86.  His  refusal  to  drink 
the  water  brought  from  the  well  of 
Bethlehem — a  lesson  for  Christians, 
87.  Mocked  by  the  drinkers  of  s/ia- 
kar,  121. 

Davidson,  Dr — on  the  uncertainty  attend- 
ing the  use  of  words,  xxiii. 

Deacons — may  they  marry  two  wives  ? 
xxxvii.  Not  'to  be  given  to  much 
wine,'  368.  Their  wives  to  be  '  sober,' 

Death — 'in  the  pot,'  91. 

Defilement — promoted  by  strong  drink, 
270,  271. 

De  Foe,  D. — on  the  Englishman's  love 
of  beer,  176. 

Defrutum  (grape-juice  boiled  down  to  a 
third  of  its  bulk),  xxvii,  439. 

Deipnon,  'chief  meal,'  'supper,'  214, 
337.  See  also  under  'Lord's  Supper.' 

Delavan,  E.  C. — his  testimony  as  to  the 
preservation  of  fresh  grapes  in  Italy 
from  season  to  season,  278.  Letter 
to,  from  M.  M.  Noah,  as  to  the  nature 
of  passover  wine,  282. 

Demetrius  of  Ephesus  —  his  craft  and 
modern  disciples,  316. 

De  Quincey,  T. — on  undue  confidence 
in  the  English  Version,  xviii.  His  no- 
tice of  the  Essenes,  254. 

Devil  (diabolos},  386. 

D'Herbelot — on  the  derivation  of  syrup, 
etc.,  xxii. 

Dindorf— on  the  root  of  yayin,  xxv.  On 
intoxicating  yayin,  xxvi-vii.  On  yitz- 
har,  xxix.  On  the  Hebrew  gath,  202. 

Diodorus  Siculus — on  the  use  of  wine  by 
the  kings  of  Egypt,  19.  On  the  Na- 
bathseans,  1 79.  On  the  fall  of  Nine- 
veh, 238. 

Dioscorides— on  sapa,  xl. 

Dipsomania,  262,  275. 

Doddridge,  Dr— on  Ephes.  v.  18,  p.  352. 
On  the  allocation  of  I  Tim.  v.  23,  p. 

Donnegan's  Lexicon — definition  of  nee- 

pho,  362. 

Donovan,  Professor — on  the  preserva- 
tion of  ancient  wines  by  evaporation 

and  concentration,  295. 
Dough — waste  of,  by  fermentation,  how 

avoided,  269. 
Douglas,  Professor — on  the  meaning  of 

aAsis,    xxvii.      On   tirosht   xxix.     On 

ashishah,  xxxi. 
Dregs  of  wine,  196,  199,  242. 
Drimacus — gathering    '  wine '  from   the 

fields,  198. 


[NDEX. 


453 


Drinking — for  mere  pleasure,  the  essence 
of  intemperance,  322.  Not  an  anti- 
dote to  trouble,  80,  144. 

'Drink  no  longer  water, 'etc. — explained, 

3.72-374- 

Drink-offering  (/.  e,  an  offering  of  drink, 
a  libation) — see  Appendix  B,  under 
Nlstk,  424. 

Drugged  wines — whether  used  by  Noah, 
lo;  or  by  Lot,  13.  Mentioned  by 
Homer,  and  common  in  the  East,  13. 
Symbolic  of  the  Divine  anger,  122, 
123.  [See  under  '  Cup  ']  Said  to  have 
been  offered  to  criminals  before  execu- 
tion, 144,  287  (and  foot-note),  291. 

Druitt,  Dr — on  alcohol  as  a  mere  drug, 
xli. 

Drunk,  drunken  —  derivation  of  the 
terms,  10.  'To  add  to  the  thirsty,' 
61.  Use  of  the  terms  explained,  303, 

339-341- 

Drunkard — Jewish  law  concerning,  57. 
The  Mishna's  definition,  57.  Des- 
tined to  poverty,  135.  Solomon's 
description  of,  135,  136.  His  hand 
pierced  with  a  thorn,  142.  Called  to 
awake  and  weep,  225.  Not  to  be 
associated  with  by  Christians,  329. 
Excluded  from  the  kingdom  of  God, 

329- 

Drunkenness — of  Noah,  9 ;  of  the  As- 
syrian marauders,  II;  of  Lot,  13;  of 
Nadab  and  Abihu,  36;  of  Nabal,  83; 
of  Elah,  89;  of  Benhadad,  89;  of 
priests  and  prophets,  170;  of  the 
Israelites,  159,  160,  169,  178,  221,225, 
229,  231,  235,  239;  of  heathen  na- 
tions, 214,  233,  238,  245.  Threaten- 
ing on  account  of,  188,  20O,  233,  241. 
Wherein  it  essentially  consists,  322. 

Drusius — on  tirosh,  xxviii.  On  khamah, 
xlvii. 

Du  Fresne,  Carolo— on  I'inum  coctum, 
etc.,  xl. 

Dunbar's  Lexicon — definition  of  neepho, 
362. 

Dupuis's  'Journey  to  Ashantec'— 118. 


Eadie,    Dr  —  his    'Bible    Cyclopncdia  ' 
quotc'l,  xxxi.       On  the  ancient  sense 
of  asceticism,  317.     On  theapj. 
between  fulness  of  wine  and  of  the 
Spirit,  353- 

Earth  —  represented  as  'hearing'  her 
offspring,  218. 

1  Eating  and  drinking  ' — various  appli- 
cations of  the  phrase,  266,  274,  275, 
295-6,  298-9. 

Ebntu  —  explained,  9.  Distinguished 
from  (briosnst  275. 


The  Echo — its  foolish  criticism,  2. 

Eclectic  Review — on  the  blinded  under- 
standing, xix. 

Economy — violated  by  the  manufacture 
of  intoxicating  drinks,  4,  132.  Illus- 
trated in  the  miracle  of  the  loaves  and 
fishes,  309. 

Eden,  garden  of — trial  and  temptation 
in,  5,  6.  Abstinence  practiced  in,  7. 

Edomites  —  drunken,    204.     Destroyed, 

233- 

Edward,  Prince  (Edw.  I.) — some  of  his 
soldiers  in  Palestine  died  from  ex- 
cessive use  of  honey,  141. 

Egypt— culture  of  the  vine,  time  of  vint- 
age, and  manner  of  wine-making,  17, 
48,  125.  Beer  of,  supposed  to  be 
referred  to,  163.  An  intoxicating 
mixture  suplied  to,  164. 

Egyptians,  ancient — acquainted  with  the 
vine,  17,  48,  125.  Intemperance  of, 
17.  Use  of  palm  wine  and  beer,  18. 
Whether  their  kings  used  wine;  cus- 
toms of  their  priests ;  and  exclusion  of 
wine  from  the  Temple  of  the  Sun,  19. 
Their  legend  of  the  origin  of  wine; 
letter  of  Amen-em-an  against  wine- 
drinking,  20.  Affection  for  the  Nile, 
28.  A  fainting  Egyptian  refreshed 
with  food  and  water.  81.  Remarkable 
custom  adopted  at  their  feasts,  344. 

Ekneepsate — explained,  10,  83,  22<;,  345. 

Elah — 'drinking  himself  drunk,'  89. 

Eli — his  misapprehension  of  Hannah's 
grief,  79. 

Elijah  —  supplied  with  water  of  the 
brook,  89.  Supposed  to  have  been  a 
Nazarite,  89. 

Ellicott,  Bishop — on  the  danger  of  im- 
porting foregone  conclusions  into  the 
exposition  of  Scripture,  xxxii.  On 

the  recognition  by  modern  expositors 
of  great  principles  of  justice  and  truth, 
xxxiv. 

'  Encyclopedia  P.ritannica '  —  on  the 
>ver  wine,  283. 

Engedi,  vineyards  of  —  Jewish  legend 
concerning,  151. 

Enkratites  (temperates  =  abstainers)  — 
to  have  included  St  Matthew,  St 
Peter,  and  St  James,  253.  Their 
opinion  of  wine. 

Epaminondas — address  to  his  soldiers, 
361. 

Ephraim— drunkard-;  of,  160.  Its  princes 
and  king  corrupted  by  win.-. 

Epicharmus— a  maxim  of  his  cite 

Epictetus— on  the  training  of  candidates 
fir  the  Grecian  games,  333. 

Epiphanius— on  the  stoning  of  St  James, 
195.  On  the  tnkratitts,  253.  On  the 
Safxeans  being  Essenes,  256. 


454 


INDEX. 


I  Esdras  iii.-iv. — on  the  power  of  wine, 
xliv,  187. 

Eshkol — see  Appendix  B,  420. 

Essenes — theories  concerning  their  ori- 
gin, 254.  Their  discipline  and  regi- 
men, as  described  by  Josephus,  254 ; 
and  by  Philo,  255. 

Esther — feast  in  her  favor ;  her  feast  to 
Ahasuerus,  in. 

Ethiopic    Version — quoted,      120,     124, 

372,  373- 

Eubulus — on  the  effect  of  water  and  of 
wine,  xliv. 

Eucharist — meaning  of,  as  applied  to 
the  Lord's  Supper,  276. 

Eudoxus — on  the  use  of  wine  by  the 
kings  of  Egypt,  19.  On  the  Egyptian 
tradition  of  the  origin  of  wine,  20. 

Eumenides — wine  excluded  from  their 
sacrifices,  and  why,  363. 

Europeans — their  intercourse  with  un- 
civilized aborigines  often  a  great  curse, 
337  (and  foot-note). 

Eusebius — quoted,  195,  314. 

Evangelical  Magazine  (The) — quotation 
from,  on  allusions  to  wine  in  Scripture, 
137.  On  the  free  use  of  wine  in  the 
celebration  of  the  Lord's  Supper,  281. 

Evil  communications  —  corrupt  good 
manners,  344. 

Evil — in  all  aspects  to  be  avoided,  366. 

Ewald — on  Hos.  iv.  18,  p.  221. 

Exercise  —  synonymous  with  self-disci- 
pline, 317. 

Expedient — popular  mistake  as  to  the 
sense  in  which  St  Paul  uses  the  word 
so  translated,  330.  What  is  not  ex- 
pedient is  not  lawful,  331,  332. 

Experience  —  its  testimony  concerning 
strong  drink,  xlv. 

Experiment  —  its  evidence  as  to  strong 
drink,  xlv. 

Eyes — '  red  with  wine,'  how  to  be  un- 
derstood, 22-24.  Colloquial  sense 
of  the  words  '  eye '  and  '  eyes  '  illus- 
trated, 24.  Redness  of,  a  sign  of  in- 
temperance, 136. 

Ezra — his  abstinence  from  water,  102. 


Fabricius — his  report  of  a  legend  con- 
cerning Noah  and  the  vine,  1 1. 

Fabroni  —  his  explanation  why  grape- 
juice  does  not  ferment  in  the  grape, 
defective,  xxxix. 

Fairbairn's  '  Imperial  Bible  Dictionary ' 
— quoted,  xxvii,  xxxi. 

Feast — provided  by  Abraham,  12;  by 
Lot,  12;  of  unleavened  bread,  27, 
275;  ofNabal,  82;  of  Ahasuerus,  in; 
of  Job's  children,  113;  of  fat  things 


and  preserves,  167;  ofBelshazzar,  214; 
of  tabernacles,  310.  See  also  Appen- 
dix B  under  khag,  misteh,  424. 

Felix — his  character,  and  St  Paul's  ap- 
peal to,  318. 

Ferment — its  use  and  presence  during 
the  passover  season  prohibited,  27-29, 
3I~39»  45 »  5°-56>  279-281.  Its  sym- 
bolic applications,  27,  269,  271-2,  281, 
285,  328.  Philo's  explanation  of  the 
prohibition,  249.  Rabbinical  theory 
that  the  juices  of  fruits  do  not  ferment, 
28,  280.  The  priests  of  Jnpiter  for- 
bidden to  touch  leaven,  29. 

Fermentation — does  not  occur  in  grapes, 
xliii.  Not  the  result  of  a  vital  pro- 
cess, xliii.  The  nature  of  it  ex- 
plained, 3..  Signs  of,  136-7.  How 
prevented,  168.  Not  to  be  ascribed 
to  the  'fruit  of  the  vine,'  281 ;  or  to 
the  wine  made  at  Cana,  304.  Deteri- 
orating to  the  richness  of  grape-juice, 
370- 

Fermented  wine  —  arguments  for  and 
against  the  use  of,  at  the  Lord's  Sup- 
per, stated  and  considered,  377-383. 
Whether  was  permitted  at  the  Jewish 
passover,  280-1.  Evidence  as  to  its 
use  and  disuse  by  ancient  and  modern 
communities,  281-283. 

Fig  tree,  88,  151,  184.  See  also  Ap- 
pendix B,  under  theanah,  425. 

Fire  waters — to  be  avoided,  131.  A 
name  justly  applied  to  ardent  spirits, 

390. 

Florence — unfermented  wine  imported 
from,  xxxviii. 

Food — man's  duty  in  regard  to  it,  3. 
Waste  of,  in  the  manufacture  of  fer- 
mented and  distilled  liquors,  4.  Such 
waste  a  great  abuse,  10.  Food  (truly 
so  called)  not  to  be  used  so  as  to  en- 
danger the  consciences  of  Christians, 

3237325,337.  . 

Forerms — on  shemakrim,  xxxi. 
France — boiled  wines   extensively  used 

in,  xxviii,  xxxviii. 
Francis,  Dr — his  translation  of  lines  by 

Horace,  333. 

Frey,  Rev.  C.  H. — on  exclusion  of  fer- 
mented drink  from  passover,  282. 
Fruit  of  the  vine — the  terms  explained, 

277,  283,  285.     In  the  Lord's  Supper, 

270,  290,  300.     See  under  tirosh,  414. 
Frankland,  Capt. — on  stone  wine-presses 

at  Solima,  xxx. 
Forbidden  fruit  in  the  garden  of  Eden 

— supposed   intoxicating   quality   and 

effects  of,  7. 

Fortune — goddess  of,  worshiped,  182. 
Foxes  (or  jackals) — their  devastations  in 

vineyards,  152.      Used  as  food,  152. 


INDEX. 


455 


~~~ - 

On  Hos.  \ii.  14,  p.  222.    On 
223.     On  hobish,  226. 

Gesncr,  J.   M. — on  rinum,  etc., 

Giddiness— as  of  a  drunken  man,  ; 

Gilbey — wine  merchant's  testimony  to 
injurious  effect  of  fermentation,  370. 

Gill,    Dr —  on  khainah,   xlvii.     On  the 
phrase   'the  kernel  to  the  husk,' 42. 
On  the  tendency  of  tlvc  N.I.MI  ues'  vow 
to  promote  chastity,  44.     On  '  a  glut- 
ton  and   a   drunkard,'    57.      On   the 
milk  given  by  Jael  to  Sisera,  6S. 
vinegar  in  harvest,  77.     On  Isa.  i.  22, 
p.    157.      On    the   inflammatory 
of  wine,  159.     On  BelshazzarN 
214.     On  I  Cor.  xi.  21,  p.  341. 
'use  no  longer  water,'  etc.,  372. 

Gleaning — not  by  the  owner  of  a  vine- 
yard, 39,  59.  Very  limited,  162,  237. 
Described,  166,  185,  200. 

Glciikos — sweet  wine,  xxxix,  312-3.  Va- 
rious kinds  of,  374,  378.  See  also 
Appendix  B,  425,  C,  431,  and  D,  440. 

Glutton  —  Mosaic  law  concerning,  57. 
The  Talmud  (Mishna's)  definition,  57. 
Condemned  to  poverty,  135. 

Gobat,  Dr,  Bishop  of  Jerusalem — his 
reference  to  Abyssinian  wine  and  the 
species  used  at  the  Lord's  Supper,  282. 

GOD— described  as  administering  an  in- 
toxicating potion  to  His  enemies,  122, 
176,  177,  180,  185,  188,  199,  200, 
391-3.  Said  to  resemble  a  mighty 
man  recovering  himself  from  wine, 
124.  The  author  of  natural  bounty, 
52,  55,  61,  65,  125-6,  217,  218,  227, 
228,  232,  236,  245,  246,  247.  Not 
responsible  for  the  products  of  human 
art  and  invention,  148,  315.  His 
glory  to  be  first  sought  in  all  human 
action,  337. 

Gomorrah — fields  of,  62. 

Good  creatures  of  God,  370. 

Good  Samaritan — an  application,  297. 

Goodwin,  C.  \V. — his  tran>lation  of  an 
ancient  Egyptian  letter  on  wine,  2O. 

Grace  (Divine) — its  office  in  the  preven- 
tion of  evil,  264,  306  (foot-note),  378. 

(".rape-cure — called  -vein  mi; 

( ',  rape-juice — entitled  to  the  name  of  wine, 
xix,  xxxix-xli.  See  Append; 
I '.  4 ',1-446.  Theory  of  the  Rabbins 
that  it  would  not  ferment,  xx,  xxv,  280. 
i  of,  180,  IM.  \  t  forbidden 
to  U  mil  ilrink  under 

the   Christian   dispensation,  343  (foot 
note).     Injured  by  fermentation,  370 
(foot-note).      Drunk   by    ladi.- 
epicures,  378. 

Grapes  —  do  not  contain  alcohol,  xlii. 
Why  their  juice  does  not  ferment, 
xliii.  Blood  of,  22.  \\hen  first 


Fraser,  Professor — on  the  Divine  ideas 
in  nature  becoming  a  fact  of  human 
experience,  xliii. 

Freund,  Dr  W. — example  of  the  different 
senses  of  arena,  xxiii,  xxiv.  Qn.vinde- 
inia,  vinum,  and  mustmn,  xli. 

Fuerst's  Hebrew  and  Chaldee  Concord- 
ance quoted — on  s/ia/car,  xxxi  ;  on 
soraq,  22. 

Fury  of  God — symbolized  by  intoxicat- 
ing wine,  122,  176,  1 88,  200,  204, 
241,  391-3- 

Full — also  drunken;  il'ustration  from 
the  French  soul,  427.  SAatar,  in 
sense  of  filled,  9,  152,  243.  Mclhuso 
=cbrius,  as  filled  or  satiated,  9,  note; 
applied  to  arrows,  64;  to  cup,  119; 
to  fatness,  119;  to  furrows,  120.  [See 
422  for  raveh,  etc.  ]  Used  by  Symma- 
chus,  132;  Septuagint,  152;  St  John, 
3°3»  340-1  J  met  keen,  243. 


Galen — on  foxes  as  food  when  fattened 
on  grapes,  152.  On  oil-wine,  297. 

Gall — see  Appendix  B,  under  rosk  and 
choice,  423,  429. 

Gardens  —  greatly  valued   in  the  East, 

90,  147. 

Garments — washed  in  wine,  22.  Dyed 
(=  made  bright),  180. 

Gedaliah — his  command  to  gather  wine, 
(yayin),  193. 

Gellius — on  the  priests  of  Jupiter  being 
forbidden  to  touch  leaven,  29. 

Gemaras  (the  two  Commentaries  on  the 
Mishna,  and  constituting  with  the 
Mishna  the  chief  books  of  the  Tal- 
mud), 279. 

GF.NKKAI.  I'KKF.VKS,  ix. 

Geneva,  English  Version  (A.  D.  1557) — 
quoted,  303,  322,  328,  333,  335,  372. 

Germans,  Ancient — their  custom  of  de- 
liberating when  drunk  and  deciding 
when  sober,  no. 

Gesenius — on  tirosh,  xxviii.  On  vitzhar, 
xxix.  On  ytqtb,  \\\.  On /Adi 
( )n  dcbash,  20.  On  khaklili,  23.  On 
'liquor  of  grapes,'  42.  On  L'hcniosh, 
49.  On  rosh,  63.  On  hillnlitn,  71. 
( )n  a  ski  shall,  85.  Qnf»at/</twth  sahdth, 

91.  On   kiinn.  \   ./A//,    117. 
•\ihvcth,  119.     On  nifthron. 

( )n  ;  ;  sting  out '  with  tirosh, 

129.     On  inashshak,  147.     On  /.' 
150.      On     'clusters    of    dates'     an«l 
£////(•/;,;.•;•,    i;;.      On   tirosh   mourning, 
165.      On    Ka.    xxv.    6,    p.    167. 

~.ith  kos,  I  76.  ( >n  gathering  tirosh, 
180.  On  fcnniniin,  203.  On  the  use 
of  B.irsom,  205.  On  ptithlxig,  211. 


456 


INDEX. 


ripe  in  Palestine,  45.  Great  size  of 
the  bunches,  46  (also  foot  note).  Value 
of,  in  the  East,  as  food,  93.  '  Sour 
grapes,'  114,  163,  189.  in  flower, 
152,  154.  Wild  (vile)  grapes,  158. 
See  also  Appendix  B,  under  anahvtm, 
eshkeloth,  420;  staphulee,  botrus,  427. 

Grapes  in  February  and  March,  443. 

Grecian  games-»-training  of  the  candi- 
dates, 297. 

Greenfield  W. — on  'the  cruel  man,'  122. 

Grief — not  to  be  cured  by  strong  drink, 
80,  1 86. 

Grote,  G. —  on  the  variable  nature  of 
truth,  326. 

Grotius — his  rendering  of  khamah,  240. 

Gussetius — on  mahal,  157. 

Guthrie,  Dr — on  the  Rechabites,  195. 

H 

Hall,  Bishop  (Norwich) — on  the  con- 
version of  water  into  wine  at  Cana, 

3°5- 

Halley,  Dr — on  I  Cor.  xi.  21,  p.  341. 

Ham,  Noah's  son — his  shameless  con- 
duct, 10. 

Hammond,  Dr — on  methuv,  341.  On 
'use  a  little  wine,'  373.  On  money 
as  a  root  of  evil,  375. 

Hanna,  Dr — on  the  reconciliation  of 
Scripture  texts,  xliv. 

Hannah — her  prayer  and  vow,  79.  Her 
disclaimer  of  the  use  of  wine  and  strong 
drink,  80. 

Harvey,  Ven.  Archdeacon  (Lord) — on 
the  dream  of  Pharaoh's  butler,  18. 

Hassall,  Dr  —  his  report  on  Mr  F. 
Wright's  sacramental  wine,  xxxviii. 
(foot-note). 

Havernick — on  K-dakmkak,  206. 

Haydock  and  Husenbeth's  Notes  on  the 
Douay  Version — quoted  on  Deut.  xxix. 
19,  p.  61. 

Hecatceus — on  the  use  of  wine  by  the 
kings  and  priests  of  Egypt,  19. 

Hector — his  reply  to  Hecuba,  73. 

Hegesippus — quoted  by  Eusebius,  as  to 
the  stoning  of  St  James,  195.  Tra- 
dition of  the  abstinence  of  St  James 
from  wine  and  strong  drink,  314. 

Helbon — wine  of,  208-9. 

Hellanicus — on  the  cultivation  of  the 
vine  in  Egypt,  17. 

Henderson,  Rev.  Dr  E. — on  Isa.  xix.  10, 
p.  163.  On  Isa.  xxviii.  9,  10,  p.  172. 
On  qubaath  kos  hataralah,  176.  On 
Isa.  Ixiii.  6,  p.  181.  On  skin-bottles 
at  Tifiis,  1 85.  On  khamah,  188.  On 
bl-dahmkah,  206.  On  ashishah,  219. 
On  Hos.  iv.  18,  p.  220.  On  Hos.  vii. 
5,  p.  221.  On  boqiiq,  223.  On  Hos. 


xiv.  7,  p.  224.  On  ahsis  (fresh-juice), 
225.  On  tirosh,  237,  246  (criticised). 
On  Nah.  i.  10,  p.  238.  On  Hab. 
ii.  5,  p.  239.  On  Hab.  ii.  15,  p.  240. 
On  ishrahkah,  243.  On  purah,  244. 
Henry,  Matthew — on  the  special  evil  of 
drunkenness,  14.  On  the  chief  but- 
ler's dream,  18.  On  the  Nazarite's 
vow,  44.  On  the  profligate  and 
drunken  son,  57.  On  Samson's  mo- 
ther's abstinence,  72.  On  Samson's 
strength,  73.  On  Ahasuerus'  drink- 
ing with  Haman,  in. 
Herod  Antipas — his  rash  promise,  how 

probably  caused,  270. 
Herodotus — on  the  absence  of  vines  in 
Egypt,    17.     His    reference   to  oinos 
anipelinos,   18.     On  the  use  of  wine 
by  the  kings  and  priests  of  Egypt,  19. 
On  the  love  and  use  of  wine  by  the 
Persians,   109,  363.      On   the  fall  of 
Babylon,  215.     On  a  strange  custom 
at  Egyptian  feasts,  344. 
Herschel,   Sir  John  —  on   the   different 

meanings  of  the  same  word,  xxiii. 
Hesychius — his  definition  of  leenos,  xxx. 
his  definition    of   neepho,  neephalioi, 
362. 

Hezekiah — an  example  to  Christians,  92. 
Hindoos —one  of  their  thirty-two  chari- 
ties,  the  provision   of  water  for  the 
thirsty,  114. 
Hippocrates — on  glukos,  xxxix.   His  use 

of  meelhustheenai,  340  (foot  note). 
History — its  voice  on  the  influence  of 

intoxicating  drinks,  xlv. 
Hobab — his    connection  with    the   Re- 
chabites, 192. 
Hogshead — suggested  derivation  of  the 

word,   1 86. 
Holyoke,   Dr — his  longevity  and  cause 

of  death,  183. 

Homer — on    drugged  wine,    13.      The 

colloquy  of  Hector  and  Hecuba,  73. 

His  use  of  methuousan,  341  (foot  note). 

Homes,  H. — on  produce  of  vineyard  in 

the  East,  441. 

Honey — why  forbidden  to  be  used  in  the 
sacrifices  of  fire,  34.  Proverbs  con- 
cerning, 140,  141.  See  Appendix  B, 
under  dcbash,  424. 

Horace — extract  from  the  Delphin  edi- 
tion of  his  works,  1 68.  Lines  on 
training  for  the  Grecian  games,  323. 
Home,  Dr  T.  H. — extract  from  his 
'  Introduction  to  the  study  of  the 
Scriptures,'  on  the  nature  of  passover 
wine,  283. 

Horsley,  Bishop— on  the  chief  butler's 
dream,  16.     On  Hos.   Iv.   18,  p.  220. 
Houses — to  be  built  with  battlemented 
roofs,  58. 


INDEX. 


457 


Howson,  Dr  J.  S. — on  the  value  of  the 

ascetic  principle,  317  (foot-note). 
Howson  and  Conybeare — see  Conybeare 

and  Howson. 
Hungarian  vintage — bursting  of  the  ripe 

grapes,  xxvii. 
Hunger — to  be  stayed  before  going  to 

the  Lord's  Supper,  339. 
Huntington,  Dr  F.  D. — on  a  regard  for 

the  consciences  and  welfare  of  others, 

336-7- 
Hyssop,  288 


Ibycus — lines  on  the  vine,  translated  by 
Bland,  xxiv. 

Idols — burnt,  to  avert  the  sin  of  idolatry, 
52.  Of  Britain,  157. 

Index,  447. 

Inebriare,  '  to  inebriate  '—explained,  9, 
152,  175,  243- 

Instinct,  natural — none  for  intoxicating 
drink,  5. 

Intemperate  appetite  —  caused  by  the 
action  of  alcohol  upon  the  nervous 
system,  261.  Testimony  of  eminent 
philosophers  concerning,  261-2  (foot- 
note). The  risk  of,  to  be  avoided, 
262. 

Intoxicating  drink  —  not  approved  in 
Scripture,  xvii.  An  evil  thing,  xxxi. 
Produced  by  a  waste  of  food,  3.  The 
cause  of  enormous  evils,  4.  Not 
desired  by  the  healthy  natural  appetite, 
5.  Inflaming  the  animal  passions,  13, 
320.  Not  entitled  to  the  name  of 
« meats,'  370.  (See  'Abstinence,'  'Al- 
cohol'.) 

Interpreter  (The)-- on  the  Bible  as  an 
unexhausted  mine,  xxxiii. 

Inventions,  human — nut  necessarily  in 
accordance  with  the  Divine  wi 

Isaac — his  blessing  of  Jacob  anil 

*5- 

Isaacs,  A. — his  letter  on  the  wine  used 
l>y  Jewish  families  in  the  celebration 
of  the  passover,  2.V 

Isaiah — his  description-,  and  denuncia- 
tions of  intemperance,  159,  160. 

Israelites — forbidden  to  use  ferment  at 
the  27.  Murmuring  for 

water,  29.  1'crinitted  to  drink 
and  s/tat-ar,  53.  Did  not  drink  wine 
or  strong  drink  in  the  desert,  60. 
Their  enjoyment  under  Solomon's  rule, 
Their  idolatry  and  sensuality  in 
the  wilderness,  249,  250.  Their  in- 
temperance in  the  later  times  of  the 
monarchy,  159,  etc.  (See  '  Drunken- 
ness '.) 

Italy — vinegar  used  in  the  harvest-field, 
77- 


Isthmian  games  (celebrated  near  Corinth) 
— St  Paul's  allusion  to,  333. 


J 

Jaazaniah — head  of  the  Rechabites  when 
visited  by  Jeremiah,  194. 

Jackals — destructive  to  vineyards,  152. 
(See  '  Foxes '.) 

Jacob — presenting  wine  to  Isaac,  15. 
Pouring  out  a  libation,  16.  His 
blessing  on  Judah,  23.  What  is  in- 
tended by  his  'eye'  or  'fountain,'  65, 
250.  His  well  at  Sychar,  368. 

Jacob-ben- Ashir,  Rabbi — on  the  neces- 
sary use  of  wine  at  the  passover,  202. 

Jael — her  gift  of  milk  and  butter  to 
Sisera,  68. 

James  the  Just — stoning  of,  195.  Re- 
puted to  have  drunk  neither  wine  nor 
strong  drink,  314. 

Jarchi,  Rabbi — on  the  Nazarite's  vow, 
44.  On  the  use  of  vinegar,  77.  On 
Belshazzar's  feast,  214. 

Jebb,  Bishop— on  '  watching  unto  pray- 
ers,' 385. 

Jehoshaphat  —  his  moral  weakness  a 
warning,  99. 

Jehudah  (Yehudah=Judah),  Rabbi— his 
approval  of  boiled  wine,  xxvi,  279. 
On  the  absence  of  a  blessing  over 
things  originating  in  corruption,  218. 
The  compiler  of  the  Mishna,  277. 

Jeremiah — his  interview  with  the  Re- 
chabites, 190-7. 

Jerome,  St— on  his  translation  of  bar  as 
'son  '  and  'corn,'  xxiii.  On  khamah, 
xlvii.  On  abstinence  from  wine,  38. 
On  Psa.  iv.  7,  p.  117.  On  Psa.  xxiii. 
5,  p.  119.  On  'wine  of  astonishment,' 
120.  On  Psa.  Ixix.  12,  n.  121.  On 
Psa.  Ixxiii.  21  and  Ixxv.  8,  pp.  i 
On  Psa.  ciii.  14,  15,  p.  125.  His 
remarkable  rendering  .  ii.  3, 

]>.  i  . 

<  HKisi  — His  resistance  of  temp- 
tation, 261.  His  miracle  at  ('ana  by 
the  C  'f  water  into  wine,  301 

— 303.     Nature  of  the  miracle,   304. 
nt  of  the  miracle.  306.      Primary 
objects  of  the  miracle,  ;  •-.      Ids  asso- 
ciation  of  .-icaling   with   the 
!.  2'>\.      II  is  command  to  sacrifice 
what  is  most  dear  and  useful   physic- 
ally, for  the  safety  of  the   soul,  263, 
273.     The  prayer    He   has  taught  us, 
not   to  be  led  into   temptation,    26<>. 
His    allusion    to   new   wine    and    old 
.  -5,  289.  293  ;  and  to  the  pre- 
ference of  old  wine  294-5. 
,-11,    368.       His   refer- 
ence  to   a   cup   of    o-ld    water,    266. 


458 


INDEX. 


JESUS  CHRIST — ( Continued}.  The  con- 
trast between  His  mode  of  life  and 
John's  no  proof  of  His  inferior  self- 
denial,  and  no  argument  against  the 
Temperance  reform,  266-268,  295-6. 
Satan  not  divided  against  himself,  269. 
Leaven  used  as  a  symbol  of  Christ's 
kingdom,  269 ;  and  of  the  corrupt 
doctrine  of  the  Pharisees  and  Sad- 
ducees,  271-2.  His  declaration  that 
not  that  which  goeth  into  the  mouth 
defileth  a  man,  270-1.  Self-denial  a 
condition  of  discipleship  with  Him, 
272.  His  '  woe  to  the  world  because 
of  offenses,'  273.  His  command  to 
'gather  up  the  fragments,'  309.  His 
injunction  to  eat  and  drink  whatever 
is  given,  296.  Parable  of  the  Good 
Samaritan  —  who  is  our  neighbor  ? 
296-298.  Parable  of  the  sensualist, 

298.  Warning     against     sensuality, 

299.  Parable   of    the     householder, 
who  planted  a  vineyard,  273,  290,  299. 
Mention   of   Antediluvian   sensuality, 
274,  299.     The  evil  and  drunken  ser- 
vant, 274,  298.     The  reward  of  shew- 
ing love  to  Christ's  afflicted  poor,  275. 
His  comparison  of  himself  to  water, 
309-310.     His  institution  of  the  Lord's 
Supper,    275-6,    290,    300.      What  is 
meant  by  '  the  fruit  of  the  vine  '  blessed 
by   the   Lord,    277,    280-1.     His   de- 
scription of  Himself,    '  I  am  the  true 
vine,'    310.     His    rejection    of    wine 
mingled  with  myrrh  or  gall,  287,  291. 
His    acceptance   of    vinegar    on    the 
cross,   287,   291,  300,  310-11.     On  a 
spiritual  imitation  of  Christ,  337.     On 
not  knowing  Him  after  the  flesh,  346. 
Following  Christ  wisely  as  an  example, 
348. 

Jewish  legends — of  the  vine  planted  by 
Noah,  9.  Of  animal  blood  poured 
upon  the  root  of  Noah's  vine,  II.  Of 
the  wine  given  by  Jacob  to  Isaac,  15. 
Of  the  cluster  of  grapes  carried  away 
by  the  spies,  46.  Of  the  transmuta- 
tion of  the  vessels  at  Ahasuerus's  feast, 
108.  Of  the  angel  of  confusion  sent 
to  that  feast,  no.  Of  Rabba  and 
Rabbi  Zira  keeping  Purim,  112.  Of 
the  wine  used  in  the  wilderness,  151. 

Job — feasting  of  his  children,  and  his 
sacrifices  on  their  behalf,  113. 

John  the  Baptist — his  course  of  life  con- 
trasted with  the  Saviour's  no  valid 
objection  to  total  abstinence,  266-7. 
The  angelic  command  that  he  should 
be  trained  as  a  Nazarite,  292. 

Jonadab,  the  son  of  Rechab — his  name, 
lineage,  and  history,  191-193. 

Jonah,  Rabbi — on  khamah^  xlvii. 


Joseph — his  interpretation  of  the  chief 
butler's  dream,  16.  His  brethren 
making  merry  with  him,  21. 

Josephus — on  Abraham's  defeat  of  the 
confederate  kings,  1 1.  His  version  of 
the  chief  butler's  dream,  18.  On  the 
Hebrew  kin,  32.  On  the  apples  of 
Sodom,  63.  On  the  milk  given  to 
Sisera,  68.  His  wrong  interpretation 
of  the  name  '  Samson,'  72.  His  ac- 
count of  Ahasuerus's  feast,  109.  On 
the  command  to  the  priests  not  to 
drink  wine  in  the  temple,  209,  364. 
His  account  of  the  Essenes,  254-256. 
His  use  of  neepsis,  'abstinence,'  255. 
(foot-note).  His  account  of  fruits  pre- 
served fresh  for  100  years,  278.  His 
use  of  the  word  neepho,  364. 

Jotham — his  parable  of  the  trees,  70. 

Jowett,  Professor — his  testimony  to  the 
early  and  wide  adoption  of  abstinence 
principles,  253. 

Judah — his  blessing  by  Jacob,  23.  Cup 
of  retribution  supplied  to,  207. 

Julius,  Pope — his  permission  to  use 
newly  pressed  wine  in  the  Lord's 
Supper,  280. 

Justin  Martyr — on  the  adoption  of  the 
name  'Eucharist,'  276. 

Juvenal — on  the  excessive  use  of  sweet 
wine  by  Roman  ladies,  138,  369, 

K 

Kcempfer— on  the  thick  juice  of  dried 
grapes,  20. 

Kalisch,  Dr — on  the  use  of  the  context 
in  interpretation,  xxi.  On  Melchize- 
dek's  offering  to  Abraham,  12.  On 
the  chief  butler's  dream,  17.  On  ab- 
stinence from  fermented  wine  by  the 
kings  of  Egypt,  19.  On  Exod.  xxii. 


Kei 


29,  p.  31. 
eil  and  De 


litzch — on  '  the  impious  son,' 


58. 
Khag  —  extended  sense  of,  xxii. 


)  '  heat,  '  '  poison  '  —  enumeration 

of  passages,    xlviii.      See    Appendix 

B,  423. 
Khamar  —  meaning  of,  xxviii.      See  Ap- 

pendix B,  414-6. 
Rhetner  —  how  applied  to  the  juice  of  the 

grape,  xx,  xxviii.     See  Appendix  B, 

416. 
Khometz,  'vinegar,'  xxviii.     See  Appen- 

dix B,  421. 

Kimchi,  Rabbi  —  on  Hab.  ii.  15,  p.  240. 
Kindness  —  enjoined  by  the  law  of  Moses, 

58,  59.     Injuriously  exhibited  by  gifts 

of  strong  drink,  275. 
Kings  —  whether   those   of    Egypt  used 

intoxicating  liquor,  19.    Indulgence  in 


INUICX. 


459 


strong  drink  by,  88,  214,  270.  Xot 
lit  for  them  to  drink  wine,  142. 

Kitto's  'Cyclopaedia  of  Biblical  Litera- 
ture'— referred  to,  xxxi  (foot-note). 

Kitto's  '  1'ictonal  Bible  ' — on  the  mean- 
ing of  tirns/t,  xxviii.  On  Melchizedek 
presenting  bread  and  wine,  12. 

Knowledge— to  be  supplemented  by 
temperance,  388. 

Kohl,  J.  G. — his  notice  of  wormwood 
wine,  203. 

Kvmoi '  (revellings)  —their  prevalence  and 
apostolic  condemnation.  349,  385. 

Koumiss — sour  mare's  milk,  xxviii. 

Kuraji  (Koran)— quoted,  390. 


Lactantius — his  citation  from  the  Sibyl 

line  Oracle,  233. 
Lallemand,  Perrin,  and  Duroy— on  the 

demarcation  between  alcohol  and  food, 

xliv. 
Lantet  (The)  —report  on  the  nutritious 

value  of  wines,  370. 
Laurie,  Dr — fallacies  of,  445. 
Lavater— use  of  vinegar  in  Italy,  77. 
Law,   Rev.   W.,   M.A.— on  the  miracle 

at  Cana,  306.     The  Saviour's  design 

in  its   performance    not  physical,   but 

spiritual,  308. 
Law-book  of  the  Ante-Xicene  Church — 

extract  from,  against  the  visiting  of 

taverns  by  the  clergy,  367. 
Lawful — actions  cannot   be   such   when 

not  'expedient';    St  Paul's  principle 

explained,  330. 
I.aycock,     Professor -on  the   formation 

of  drinking  habits,  262  (foot-note), 
leaven — reason  of  its  prohibition  at  the 

passover  and  in  various  sacrifk 

34.     Symlxjlic  use  of  it  in  the  New 
iment,     269,     271-2,    328.     See 

'  Ferment,'   and    Appendix    B,    under 

j«vr,  kkainatZi  and  ziimst,  421,  427. 
Lebanon,  wines  of,  224. 
Lee,    Professor  Dr  S.  — on    the   errors 

of  lexicographers,    xviii,    xxxiv.      On 

bhaklili,  23,  24. 
Lees,  Dr— on  the  diminished  mortality 

of  abstainers,  xliv. 
Legend— of  the  vines  that  will   grow   in 

the  millenium,  27.      -  -Jewish 

Legends.' 

Li-cnos,  xx  '29. 

Lemuel — his  name,  etc.,  14*. 
Lesbos — 'innocent  wine 'of,  166,  374. 
•j.r — on  the  education  of  the  jews, 

xlviii. 

Levy,  Or  M. — on   the  effect  of  alcohol 
the  nervous  system,  xliv. 

!I. — his  characterization  of 

alcohol,  262  (foot-note). 


Lewis,  Professor  Tayler,  preface,  xi. 
Liberality— enjoined   on    the 

55- 

liberty— false   views  of,    326.     Not   to 
hinder  offices   of  good  will,   33 J 
be   regulated  by  lo\  -  >t   in- 

tended to  justify  any  use  of  things 
irrespective  of  their  qualities  and  ten- 
dencies, 357. 

Liddell  and  Scott's  Lexicon— definition 
of  pkalaginata,  242  ;  of  ntcpho,  362. 

Liebig,  Baron  von — on  the  turbidi 

vegetable  juices  before  fermentation, 
oot-note).  On  the  arrest  of  vege- 
t:il)le  decay  by  heating  up  to  boiling- 
]>  >int,  xxvii.  On  preventing  the 
fermentation  of  wine,  xli.  The  mis- 
chief of  introducing  imagination  into 
scientific  researches,  xlii.  Vital  pro- 
's not  a  cause  of  fermentation,  xliii. 
On  fermentation,  137.  On  the  waste 
of  power  by  wine,  262. 

Lightfoot,  Dr — on  the  quantity  of  wine 
used  by  each  person  at  the  pa 
241.     On  I  Cor.  xi.  21,  p.  341. 

Liquor  traffic — a  means  of  preying  on 
cty,  Il8. 

i.  'Lord  (Buhvei )— his  •  Last  of  the 
i '..irons'  quoted,  xxxvi. 

vity — a    reward    of    temperance, 


'  London  Encyclopaedia  '  —  on  Rhenish 

must,  xli. 
Longinus — his    explanation    of    Plato's 

'  sober  deity,'  363.     1 1  is  use  of  neepko, 

Lord's  Supper — account  of,  by  S' 

thew,    275-6;    by   Mark,    290;    by  St 
Luke,   300;    by   St   Paul,    343.     Con- 
nected   account    of,    -!>>j-4.      Whether 
instituted  in  fermented  or  unferr. 
wine,  277-283.  for  its  cele- 

bration in  non-into\icating  wine  at  the 
present   day,   285-6.      Ancient  custom 
of    using    wine    and     water    in,    276. 
cs    in    the    Corinthian    church's 
Tation  of,  338-342. 

Lot —his    entertainment    of   angel 

His   drunkenni  from 

his  history,  13. 

—  better  than  wine,  150,  152. 
Should  prompt  to  earnest  support  of 
the  Tern;  -'1-326,  348. 

Love-feasts— their  origin  an«i 
the  primitive  church,  338-340. 

Lowth,     Bishop— on    ! 

grape-juice  by  t:.  1 8.     On 

jwv  ;. 

Lucke— on  the  crisis  of  the  miracle  at 
•  302. 

Lucian— his    refoi  essive 

use  of  gidtkos, 


460 


INDEX. 


Luenoman,  Dr  —  on  mustum  and  wein, 

xxxvii. 

Lyttleton  —definition  of  mustnm,  xl. 
Lussac,  Guy  —  his  explanation  of  the  non- 

fermentation  of  grape-juice  in  grapes, 

autxix. 

M 

i  Maccabees  vi.  34  —  quoted,  181. 
McCaul,  Dr  —  his  interpretation  of  suc- 

cah,   xxi;   of  bechor  and   khag,   xxii. 

On  khamushim,  xlvi  (foot-note). 
MacGregor  —  on  the  use  of  sweet  wine, 

311' 
Maimonides  —  his  gloss  on  the  Nazarite's 

vow,  41. 
Maltby's  Lexicon  —  definition  of  neepho, 

362. 

Manahenx,  the  Essene,  254. 
Manasseh   ben   Israel,    Rabbi  —  on   the 

absence  of  ferment  from  the  passover, 

282. 
Mangey,    Dr  —  his   edition   of    Philo's 

works,  210. 
Manichseans  —  their   opinion    of   wine, 

xlvi.     Referred  to  by  Calvin,  54.    Er- 

roneously accused  of  inconsistency  by 

St    Augustine,    308.      Differed    from 

modern  abstainers,  307-8. 
Mann,  Dr  —  on  the  craving  for  alcoholic 

liquors,  212  (foot-note). 
Mansel,   Professor  —  quoted,  on  the  su- 

periority of  evidence  over  authority, 

>vii. 

Martial  —  on  Falernian  wine,  157. 
Mary  the  mother  of  Jesus  —  her  language 

at  the  marriage  of  Cana,  301-2. 
Mary  Magdalene  —  confounded  with  '  the 

woman  who  was  a  sinner,'  307. 
Masorites—  when   they  lived   and  what 

they  did,  and  the  distinction  made  by 

them  between  shakar  and  sahkar,  145 

(foot-note).     Their  correction  of  'Sa- 

beans,'  207. 

Meal  —  three  measures  of,  269. 
Medhurst,  Rev.  W.  H.  —  on  the  meaning 

of  yayin,  xxxiv  (foot-note). 
Melchizedek  —  his  offering  of  bread  and 

wine  to  Abraham,  II. 
Meltzar  —  his  enlightened  spirit  worthy 

of  modern  imitation,  213. 
Menander  —  supposed  quotation  from,  by 

St  Paul,  344. 
Mercenary  spirit  —  shown  in  the  liquor 

traffic,  316,  375. 
Methuo  and  methusko  —  explanation  of, 

9,   10,   274,  298,  303,  329,   340,  349, 
dix  B, 


See  also  Appen 


p.  427-. 


355. 
Mephibosheth  —  his  kindness  to  David, 

86. 
Mcsck,  'mixture,'  xxx.  See  Appendix  B, 

416-7. 


Metheglin — derivation  of  the  word,  105. 
Meyer — on  methuo,  341. 
Michaelis,  J.    D. —  his  misquotation  of 
Niebuhr  as  to  camel's  milk,  68.     His 
quotation  from  Norberg  as  to  the  Sa- 
baeans,  256. 
Migne's     Cursus    Patrologia  —  named, 

xxxix,  117,  285. 

Milk — teeth  white  with,  26.  Given  to 
Sisera,  68.  Drunk  with  wine,  152, 
177.  See  also  Appendix  B,  under 
khalab,  424. 

Mill,  J.  S. — on  the  fluctuating  change 
of  language,  xviii-xix. 

Miller's  'Gardener's  Dictionary' — on 
the  preservation  of  new  wine,  quoted, 
xxxix  (foot-note). 

Milton — lines  on  the  intoxicating  effect 
of  the  forbidden  fruit,  7.  On  Eve's 
feast  to  Raphael,  7.  On  the  drugged 
cup  of  Comus,  13.  On  Samson's 
abstinence,  73.  On  the  fatal  revelry 
of  the  Philistines,  75.  On  the  nature 
of  true  temperance,  317. 

Mishna  (the  text  of  the  Talmud)  —  on 
boiled  wine,  xxvi.  Definition  of  a 
glutton  and  drunkard,  57.  On  ashi- 
shah,  85.  On  the  'tender  grape,' 
151.  Erroneously  referred  to,  to 
prove  the  use  of  fermented  wine  at 
the  passover,  277.  Its  directions  for 
the  exclusion  of  leaven,  279. 

Mithras,  feast  of — the  kings  of  Persia 
celebrated,  by  drunkenness,  251. 

Mixed  wines — some  resembled  the  bran- 
died  wines  of  the  present  day,  122. 
The  kind  prepared  by  Wisdom,  131. 
The  cause  of  many  woes,  136,  160. 
Figuratively  supplied  to  Egypt,  164; 
to  Jerusalem,  176,  247;  to  the  heathen, 
1 88,  200;  to  Edom,  204;  to  Moab, 
206-7;  to  those  who  occasion  drunk- 
enness and  love  impurity,  241.  Said 
to  have  been  presented  to  criminals 
before  execution,  287  (and  foot  note), 
291. 

Moab — settled  on  his  lees  and  made 
drunk,  199. 

Mohammed — his  only  command  to  cut 
down  palm  trees,  57.  His  reference 
to  the  fruit  of  the  vine,  254,  390. 

Mohammedans — do  not  regard  grapes 
as  a  forbidden  fruit,  390. 

Moderation — definition  of,  318.  '  In  all 
things '  misapplied  as  an  objection  to 
total  abstinence,  355. 

Montanus — on  khamah,  xlvii. 

Montgomery,  James — his  lines  on  the 
use  of  unfermented  wine  before  the 
Flood,  8. 

Morality — its  teaching  on  strong  drink, 
xlv. 


INDEX. 


461 


Mountains — said  to  'drop  down  wine,' 

228,  232. 
Murphy,  Professor — his  erroneous  view 

of  yeqev  and  tirosh,  xviii,  xxx.    Canon 

of  criticism,  252. 
Myrrh — referred  to,  287,  291. 
Myrrhina — both  a  wine  and  a  sweet,  441. 


N 

Nabal — his  churlish  answer  to  David, 
his  intemperance,  and  death,  82-3. 

Nabathseans  —  described  by  Diodorus 
Siculus  as  abstainers  from  wine,  178-9. 

Nadab  and  Abihu — the  probable  cause 
of  their  sacrilegious  act,  37. 

Nazarite  —  meaning  of  the  name,  41. 
Nature  of  the  vow,  41.  Samson  con- 
secrated one  from  his  birth,  72.  Samuel 
the  same,  79.  Striking  portraiture  of 
their  physical  vigor,  203.  Sin  of 
tempting  them  to  drink  wine,  229-30. 
John  the  Baptist,  a  lifelong  Nazarile, 
292.  St  Paul  takes  a  Nazarite  vow 
upon  him,  316. 

Nazaritism  —  its  rules  and  essential 
spirit,  and  distinction  between  it  and 
teetotalism,  44. 

Neepko  and  Ncephalios — critical  re- 
marks upon,  361-365.  See  also  Ap- 
pendix B,  428. 

Nehemiah  —  liis  sadness  before  Arta- 
xerxes,  103.  His  supplies  of  pro- 
vision, 104.  His  exhortation  to  sober 
enjoyment,  105.  His  protest  against 
Sabbath  profanation,  107. 

Nero,  Emperor — his  licentiousness  and 
intemperance,  319.  His  exclamation 
when  about  to  commit  suicide,  364. 

Neumann — his  technical  definition  of 
wine,  xx. 

Newcome,     Archbishop — on     khamah, 
xlvii,  240.      On  tints  h,  217,  237. 
Hos.  iv.  18,  p.  220.     ( >u   II<)>.  vii.  5, 
p.  221.     On  Nah.  iii.  1 1,  p.  238.     On 
Hab.  ii.  5,  p.  239. 

New  wine — how  to  prevent  it  from  fer- 
menting, xxxix  (foot-note),  xli.  Ex- 
plosive power  of,  when  fermenting, 
xxxix,  116,  266.  Why  not  put  into  old 
bags,  265.  Mr  Mc(  '.regor's  account  of, 
311.  See  Appendix  B,  under  ahsis,, 
gleukos,  416,  425. 

New  Zealanders — seduced  into  drunk- 
enness by  European  influence,  337. 

Niebuhr  —  on   camels'    milk,    68.     Hi-; 
theory   as    to    Belshazzar,    215 
the  preservation  of  the  fresh  grapes  in 
Arabia  throughout  the  year,  238. 

Night  nurses  —  ought  to  abstain  from 
alcohol,  386. 

Nineveh — proof  of  its  repentance,  234, 


Defeat   of  its   soldiers   through  their 

intemperance,  238. 
Noah— drunkenness  of,  9.     Conjectural 

causes,    IO.     An  cbrius   not   aritttu, 

275.     Lessons  from  the  narratr 

Jewish  legend  concerning  the  vine  he 

planted,  1 1. 
Noah,  Judge — on  the  wine  used  by  the 

Jews  of  America  at  the  pas^over,  282. 
Noldius — censured  by  Dr  S.  Lee,  xviii. 
Nor  berg.  Professor — his  translation  of 

the   'Book  of  Adam,'   160.     On   the 

Sabeans,  256. 
Xordheimer,    Professor — on    hay-yayin 

hak-khamah,  xlvii,  240. 
Notes  on  the  Old  Testament,  3-252. 
Notes  on  the  New  Testament,  261-389. 


Nymphodorus — his  'Voyage' quoted,  198. 
Objections    to    total    abstinence    staled 
and  considered : — 

(1)  The  absence  of  Church  authority, 
xxxiii. 

(2)  The  identity  of  the  substance  desig- 
nated by  the  same  word  (wine)xxxiv. 

(3)  The  use  of  intoxicating  drink  by 
good  men  as  equivalent  to  a  Divine 
sanction,  xxxvi. 

(4)  The  absence  of  entire  prohibition 
a  partial  sanction,  xxxvi. 

(5)  The    interdiction   to    use    'much 
wine '  an  implied  sanction  of  some 
use,  xxxvii,  368. 

(6)  That  unfermented  wine  does  not 
exist,  xxxviii. 

(7)  That  old  wine  (fermented)  is  better 
than  new,  xxxviii. 

(8)  That  skin -bottles  allowed  fermen- 
tation  to   expand  without   bursting 
them,  xxxix. 

(9)  That  '  wine '  always  signifies  the 
fermented  juice  of  the  grape,  xxxix, 

43 *  -433- 

(10)  That  the  juice  of  the  grape  always 
contains  alcohol,  xli. 

(11)  That  the  products  of  fermentation 
are  attributable  rather  to  the  prin- 
ciple of  life,  xliii. 

(12)  Tin:  ime    eating    and 
drinking,   and    not    as    the    Baptist, 
266- 

(13)  That   men   are   not  defiled  with 
what  goes  into  the  mouth,  270. 

(14)  That  the  Lord  .  -it  the 
:  Supper,  276. 

(15)  That  Jesus  said  old  wine  is  better 
than  new,  294. 

(16)  That   the   good   Samaritan    used 
wine  and  oil  for  the  wounds  of  the 
man  attacked  by  robbers,  297. 


462 


INDEX. 


(17)  That   the   Lord    made    wine   at 
Cana,  304. 

(18)  That   the   Corinthian    Christians 
used  intoxicating  wine  at  the  Lord's 
Supper,  340. 

(19)  That  drunkenness  is  alone  forbid- 
den, 354. 

(20)  That  temperance  in  all  things  is 
enjoined,  334. 

(21)  That  Christian  liberty  allows  the 
use  of  intoxicating  drink,  348. 

(22)  That   our   moderation   is    to   be 
made  known  to  all  men,  355. 

(23)  That  we  are  not  to  be  judged  as 
to  meats,  357. 

(24)  That   every  creature   of  God  is 
good,  370. 

(25)  That  Timothy  was    commanded 
to  take  a  little  wine,  373. 

Odoard  Barbosa,  quoted  282. 

Offenses,   moral — their  causes,  however 

dear,   to   be  renounced,   263-4.      The 

sin  of  doing  what  gives  them  birth,  273. 
Oil — see    Appendix    B,  under    shemen, 

elaion,  425,  429. 
Oil-wine,  297. 

Okindunos — epigram  concerning,  364. 
Olive  tree,  Olive  yard — see  Appendix  B, 

under  zaith,  425. 
Olshausen — on   spiritual  and  spirituous 

influences,  354. 
Opportunity — always  to  be  embraced  in 

doing  good,  361. 

Onesimus — his  case  explained,  xxxvi,379. 
Orchard-fruit — see  Appendix    B,   under 

yitzhar,  425. 
Origen  —  his    Hexapla,    named,    xlix ; 

quoted,  117,  214. 
Osorius,  quoted,  282. 
Ox — to  be  put  to  death  if  it  had  gored 

man  or  woman,  and  its  owner  to  be 

responsible     if    acquainted     with    its 

dangerous  disposition,  30. 


Paideuousa,  'training,'  378. 

Paley,  F.  A. — why  sacrifices  to  the  Eu- 
menides  were  to  be  wineless,  363.  On 
the  wine  made  by  Zeus  and  the  cluster 
which  supplied  the  daily  libation  to 
Bacchus,  433. 

Palgrave — on  the  golden  droppings  of 
dates,  xxxi. 

Palmtree,  153.     See  Appendix  B,  425. 

Papias — his  report  of  a  legend  concerning 
vines,  etc.,  in  the  millenium,  276. 

Parables  —  of  the  vine,  70.  Of  the 
woman  and  the  leaven,  269.  Of  the 
householder  who  planted  a  vineyard, 
273.  Of  the  good  Samaritan,  297. 
Of  the  vine,  310. 


Paradidomi — various  uses  of  the  word, 

343- 

Parkhurst — on  khamak,  xlvii,  240. 

Parkinson  —  on  wine  and  its  species, 
xL 

Parsons,  Rev.  B. — on  the  derivation  of 
'metheglin,'  105.  On  'wine  on  the 
lees,'  168. 

Passover  —  prohibition  of  all  ferment 
during  the  period  of  the  feast,  28  (see 
'  Ferment'). 

Passover-wine — whether  intoxicating  or 
not,  discussed,  281.  Divers  customs 
among  the  modern  Jews,  282-3. 

Passover-wine — Mr  F.  Wright's,  xxxviii. 

Patrick,  Bishop — on  soraq,  22.  On 
'liquor  of  grapes,'  42.  On  'adding 
the  thirsty  with  the  drunken,'  6l. 

Paul,  St — his  vows,  315-16.  His  self- 
exercise,  317.  His  reasoning  of  tem- 
perance, etc.,  before  Felix,  317-18. 
His  appeal  for  the  subjection  of  the 
animal  nature,  320,  330-1,  333-335, 
344-5,  347-8,  358,  378.  His  explana- 
tion of  the  Divine  origin  and  object 
of  civil  government,  320-1.  His  eu- 
logy of  love,  321,  348.  His  warning 
against  revelry,  drunkenness,  etc., 
321-2,  329,  349,.  360;  and  summons 
to  sobriety,  360-1.  His  exhorta- 
tions against  putting  a  snare  or 
stumbling-block  in  another's  way, 
322-5,  331-2-32.  His  tender  con- 
cern for  the  consciences  of  others, 
323,  326,  327,  332,  336-7.  His  ap- 
peal to  the  example  of  Christ,  327, 
338;  but,  after  the  Spirit,  346.  His 
call  for  the  expulsion  of  the  old  leaven, 
328.  His  distinction  between  things 
'possible'  and  'impossible,'  330.  His 
condemnation  of  irregularities  at  Co- 
rinth in  the  celebration  of  the  Lord's 
Supper,  338-342.  His  account  of  the 
institution  of  the  Supper,  343-4.  His 
incitements  to  Christian  usefulness, 
350-1,  355,  380.  His  contrast  be- 
tween fullness  of  vinous  and  spiritual 
influence,  352-354.  His  counsel  to 
moderation  of  mind,  355.  His  vindi- 
cation of  Christian  liberty,  bounded 
by  utility  and  love,  348,  357.  His 
injunction  to  prove  (test)  all  things, 
365  ;  and  to  abstain  from  every  aspect 
of  evil,  366.  His  counsels  to  bishops, 
367,  377;  to  deacons,  368,  and  their 
wives,  369;  to  aged  men,  377;  to  aged 
women,  young  women,  and  young 
men,  378.  Why  he  did  not  enjoin 
total  abstinence  from  all  kinds  of 
wine,  368-9.  His  advice  to  Timothy 
to  keep  himself  pure,  and  permission 
to  use  a  little  wine,  370-5.  His 


INDEX. 


463 


reference  to  money  as  a  root  of  many 

evils,  375.     His  language  to  Philemon 

concerning  Onesimus,  379. 
Paxton,  J.   D.— on  the  wine-presses  at 

Bhadoom, 

Poemander — on  use  of  neef>ho,  356. 
Pentecost,    day   of— charge   against   the 

disciples,  312-13.     Peter's  vindication, 

3I4- 

Pereira,  Dr — on  the  reason  grape-juice 
in    grapes    does    not   ferment, 
(foot-note). 

Persians — their  primitive  sobriety,  250. 

Subsequent  love  of  wine,  109,  250. 
Persian  guards  of  Darius — their  discus- 
sion   as    to    which   of    all    things    i> 
strongest ;    the  argument  as  to  wine, 
187. 

Peter,  St — tradition  of  his  connection 
with  the  ancient  encratites,  253.  His 
reply  to  the  mockers  on  the  clay  of 
Pentecost,  314.  His  exhortations  to 
sobriety,  383-386.  His  statement  of 
the  function  of  government,  384.  Hi- 
reference  to  the  example  of  Christ, 
384-5.  His  choral  association  of  tem- 
perance with  other  graces,  388. 

Philistines— destroyed  by  Samson  when 
feasting,  75. 

Phillips,  E. — on  must  as  new  wine,  xli. 

Philo-Judxus— on  the  abstinence  of  the 
Jewish  priests  when  officiating,  38, 
210.  On  the  chief  butler's  dream, 
249.  On  the  exclusion  of  leaven  from 
the  passover,  249.  On  Wisdom's 
sober  wine,  255  (foot-note).  On  the 
ncs,  255-6.  On  the  Therapeutre, 
257.  On  gluttonous  indulgence  in 
wine,  303,  349-50.  On  inspiration 
being  mistaken  for  intoxication,  311. 
On  the  wise  man's  avoidance  of  wine 
and  every  drug  of  folly,  354.  His 
use  of  ncepho  and  nfefhalios,  364. 

Photius — on  the  Sevenan's  aversion  to 
wine,  253. 

Physiology  —  its  testimony  concerning 
strong  drink,  xlv. 

Pick,  Professor — on  khamah,  xlvii. 

Pierotti,  Si^nor  —  on  the  modern  Re- 
chabites,  196. 

Plowman  '—quoted,  xxxvii  (foot- 
note). 

Pierson,  Dr— on  the  cause  of  Dr  Ho!- 
yoke's  death,  183. 

iior — on  bf-iiahmkah,  206. 

Plato — his  approval  of  abstinence  from 
wine  on  important  occasions,  251. 
Hi>  testimony  on  intemperance  at 
Athens,  352.  His  use  of  netpho,  363. 
Hi-,  view  of  putting  drinking-parties 
under  the  control  of  sober  men,  364 
(foot-note). 


Pliny  the  naturalist— His  technical  defi- 
nition of  wine,  xx.  On  sofa,  dcfnttum, 
syr.runt,  \  the  meaning  of 

inebriare,  9.     On  the  use  of  paint  by 
the  Roman  lad  :i  the  salu- 

brity of  vinegar,    77.     On   the  sweet 
scent  of  the  flowering  vine,  105. 
the  great   varieties  of  ancient    \ 
!52»   374-     On  'the  strength'  ( 
of  wine  being  broken  by  the  filter,  168, 
2/8.     On  the  thickness  of  the  f 
Opimian  wine,  295.  On  oil-wine  (oleum 
gleucininm\   297.     On  the  evi'.- 

:able  consumption  of  wine,  347 
On  medicinal  wines,  374.  Recipes, 
435-440. 

Plumptre,  Professor — his  account  of  the 
Rechabites,  195. 

Plutarch — on  the  use  of  wine  by  the 
kings  and  priests  of  Egypt,  19.  On 
the  Egyptian  tradition  concerning  the 
origin  of  wine,  20.  On  the  tradition 
concerning  the  bull  Apis,  26.  On  the 
prohibition  laid  on  the  priests  of  Jupiter 
not  to  touch  leaven,  29.  On  wine 
whose  strength  was  broken  by  filter- 
ing to  increase  its  consumption,  278. 
On  niethiier,  341  (foot-note).  On 
Epaminondas,  361.  His  use  of  ntepho, 
363.  Proverb  concerning  the  tippler 
and  abstainer,  364  (foot-note). 

Poison — wine  so  called.     First  l>y  " 
13,  63.     By  Jerome,  38,  62.     By  au- 
thorized version,  247. 

Polyglott,  Bishop  Walton's— quoted,  15, 
47,  106. 

Pollian  wine,  374. 

Pollux  —  his  definition  of  ntcphalucin, 
362. 

Pomegranate — described,  81.  Juice  of, 
154- 

Pope,  A. — his  note  on  Hector's  refusal 
to  drink  wine,  73. 

Popular  Cyclopaedia  (The) — on  must  and 
wine,  x!i. 

Porphyry — his  use  of  iitepho,  365. 

Porter,  Professor  J.  D.— on  the  mean 
ing  of  baith,  'house,'  xxxv. 

(sour  wine) — the  common  drink 
of  the  Roman  soldiers,  xxviii,  77,  361. 

Pottage—.1 

alt    of   indulgence    in 
drink. 

Preface  to  the  Notes,  xlix — 1. 

Preliminary  Dissertation,  xvii — xlviii. 

^ee  Appendix  II,  under  she- 
mahrim,  417. 

Prevalent  use  of  intoxicating  drinks — no 
valid  argument  in  their  favor,  3. 

Prideaux,  Dean— on  the  Essenes,  256. 

Priests — forbidden  to  use  wine  and  strong 
drink  when  officiating,  36-38,  209. 


464 


INDEX. 


Corrupted  by  wine  and  strong  drink, 

170. 

Princes — not  to  desire  strong  drink,  142. 
Prize   of   £$o — for   proof    that  alcohol 

exists  in  grapes,  xlii. 
Proolus — his  reference  to  wine  expressed 

from  grape-clusters,  433. 
Proof-tests — to  be  applied  to  all  things, 

Prophets — corrupted  by  wine  and  strong 
drink,  170.  Acceptable  when  pro- 
phesying falsely  of  wine  and  strong 
drink,  235. 

Propositions — laid  down  in  this  work, 
xvii,  xxxi. 

Proudhon  (not  Proudhomme) — ironically 
accused  of  being  a  water-drinker,  312. 

Prudence — a  reason  for  total  abstinence, 
320. 

Pruning-hooks — see  Appendix  B,  under 
mazmarofh,  420. 

Psammetichus — said  to  have  been  the 
first  king  of  Egypt  who  drank  wine,  19. 

Purah  (or  Poorah)— xxx.  See  Appen- 
dix B,  421. 

Purey-Cust,  A. — on  the  ignoring  of  con- 
science, 356. 

Purim,  feast  of — intemperance  at,  men- 
tioned by  the  Talmud,  1 12.  Still  cele- 
brated by  drinking  in  the  East,  112. 

Purity — endangered  by  the  use  of  intoxi- 
cating drinks,  331,  347,  371. 

Purpose  of  a  speaker — always  to  be  con- 
sidered in  the  interpretation  of  his 
language,  xxiii. 


Quarterly  Review  (The) — on  the  thick- 
ness of  ancient  wines,  and  the  necessity 
of  diluting  them,  279. 

R 
Rabba  and  Rabbi  Zira — Rabbinical  story 

Of,  112. 

Rabshakeh — his  name  and  speeches  to 
the  Jews,  92-3. 

Raisin-wine  —  extensively  used  at  the 
Lord's  Supper,  284.  Used  by  Jews 
at  the  passover,  282-3.  Recip£  for 
making  it,  286.  Excessively  used  by 
Roman  ladies,  138,  369. 

Raisin-cake,  85,  96.  See  Appendix  B, 
under  ashishak,  417. 

Raisins — clusters  of,  82,  96.  See  Ap- 
pendix B,  under  tzimmuqim^  417. 

Ramsay,  Dean — on  the  alluring  nature 
of  wine,  262  (foot-note). 

Rawlinson,  Professor — on  primitive  Per- 
sian manners  and  their  degeneracy,  250. 

Rawlinson,  Sir  PI. — on  Belshazzar  as 
king  of  Babylon,  215. 


Rechab — the  name  and  historical  asso- 
ciations explained,  191-2. 

Rechabites — their  descent,  residence  in 
Judea,  trial,  fidelity,  reward,  191-195. 
Notices  of  them  by  Benjamin  of 
Tudela,  Dr  Wolff,  and  Signer  Pierotti, 
195-6.  Lessons  from  the  narrative  of 
their  history  and  constancy,  196-7. 
Record  (The) — on  the  want  of  Bible 
warrant  for  slavery,  xxxv-vi. 

Redding;  Cyrus  —  his  book  on  wines, 
quoted,  31. 

Redness  (or  darkness)  of  eyes — descrip- 
tive of  a  blessing,  22-24.  Indicative 
of  wine-bibbing,  136. 

Redness  of  grape-juice — peculiar  to  some 
species  of  grapes,  180-1  (foot-note). 

Reed — used  at  the  crucifixion,  288. 

Reeling — as  from  drunkenness,  167.  See 
Appendix  B,  423. 

Richardson,  Dr  B.  W. — on  alcohol, 
471. 

Reid,  Dr  T. — on  the  appetite  for  stimu- 
lants, 261  (foot-note).  The  appetite 
for  intoxicating  liquors  unnatural,  381. 

R£nan,  Professor — his  version  of  Job 
xxiv.  ii  and  xxiv  18,  p.  115  (foot-note). 

Repentance — evidenced  by  acts,  156. 

Revenue — ought  not  to  be  derived  from 
the  sale  of  alcohol,  389. 

Revue  d' Economic  Chretienne — on  the 
effects  of  the  French  vintage,  236. 

Rheims — Roman  Catholic  English  Ver- 
sion of  the  New  Testament  (A.  D.  1582), 
quoted  292,  317,  322,  333,  353,  355. 

Ritchie,  Rev.  W. — on  'wine  on  the 
lees,'  168. 

Roberts — on  the  Oriental  love  of  gar- 
dens, 96. 

Robertson,  W. — on  vinum,  etc.,  xl. 

Robinson's  New  Testament  Lexicon 
(Dr  E. )— on  myrrh,  291.  On  kraipalee, 
299.  His  allocation  of  Cana,  301. 

Robinson  (  Pilgrim  Father  )  —  on  the 
breaking  forth  of  new  truth  out  of  the 
Bible,  xxxiii. 

Robinson,  Robert,  of  Cambridge  —  his 
notes  on  Claude  quoted,  xxxvi  (foot- 
note). 

Robson,  Rev.  Smylie — his  testimony  to 
the  dietetic  use  and  value  of  grapes 
in  Syria,  xxviii-ix,  93  (foot-note). 

Roman  soldiers — their  use  of  jbosca,  77> 
361. 

Roman  women — their  abstinent  habits  in 
early  times  and  subsequent  degeneracy, 
369. 

Rosenmiiller — his  reason  ascribed  for 
the  abstinence  of  Egyptian  kings,  19. 
On  the  'tear  of  trees,'  31.  On  Che- 
mosh,  49.  On  Michaelis's  misquota- 
tion of  Niebuhr,  68. 


INDEX. 


465 


Rubies — Nazarites  compared   to  (doubt 

as  to  the  translation),  303. 
Rule,    Rev.    Dr — on  the  use  of   grape 

juice  in  ancient  times,  378.     On  oinos, 

442. 
Rumalia — an  ancient  Roman  goddess  to 

whom  wineless  sacrifices  were  offered, 

363- 

S 

Saboeans — said  to  have  been  disciples  of 
John,  256. 

Sabeans — whether  name  1  in  Ezek.  xxiii. 
42,  p.  207. 

Sacred    history  —  one    of   development, 
252. 

Sacrifices — which  are  most  acceptable  to 
God,  380. 

Sale — his  comment  on  the  Koran,  390. 

Samnria  —  intemperance   of,     169,    230. 
Woman  of,  309. 

Samaritan    text    and    version  —  named, 
xlix  ;  quoted,  IO,  II,  21,  27,  37,  47,  53. 

Samson,  '  sunlike  ' — his  mother  forbid- 
den to  use  wine  or  strong  drink,  71-2. 
His  consecration  as  a  lifelong  Nazarite, 
72.  His  faults  no  argument  I 
abstinence,  74.  His  appeal  for  water, 
74.  His  last  exploit  and  death,  75. 

Samuel — dedicated  as  a  lifelong  Nazarite, 

79- 

Sapa  (grape-juice  boiled  down   to  one- 
half    its   bulk),    xxvii.     Classed    with 

wines  by  Dioscorides,  xl. 
Saracens — subdued  the  East  and  Spain 

without  the  use  of  strong  drink,  95. 
Saturday    Reviav    (The) — quoted    and 

!.  xxxviii. 

Schedius — definition  of  ncepho,  362. 
Schleusner — his  derivation  and  definition 

of  neffiho,  362. 

Schrevclius — his  definition  of  neepho,  362. 
->ir  \V. — hi-,  use  of  the  word  '  km,' 

for  both   'full'   and   'drunken,'  341-2. 
Science  and  Scripture — are  in  harm  my, 

x\i,       xxxiii,      xlviii.      Testinv. 

strong  drink,  xlvi. 
Scripture — teaching  on  wine,  xliv.     (See 

Bible). 

Seacchus — r  6,  p.  168. 

Self-confidence — of  tip;  Should  ( 

be   exchanged     for    watchfulne- • 

abstinence,  335. 
Self-denial— a  Christian  duty  related  to  ' 

the  practice  of  total  abst; 

295.  326,  327.  334- 
Self-indulgence — is  .self-punishment,  134, 

1 88. 
Selwvn,    Bishop — his    testimony   to   the 

influence  of   Europeans  on  the  drunk- 

enn>-  '      •  ies  of   New   Zealand, 

337  (foot-note). 

59 


Sensualists— their  motto.   1^-4.  298,  344. 

Septuagint    Greek   Version   of   the   Old 

.ment — its  origin,  xlix.     (Quoted, 

3,  9,    lo,  ii,  12,   15,  16,  21—23,  27— 

33,  36,  41-2,  45-47,  49,  5, -53,  55-57t 

59-< 

96-138,   140-144,   146-151 

160,  162-167,  169,  171,  163-170 

185,   187-189,    191,   198-200,    2UJ 

206-209,  2ii-i2,   214,   217-210 
233.  235-6,  238-9,  240,  242-248,  340. 
Serpents — the  action  of  wine  cor.i 
to   the   bite   of  a   serpent,   xlvi. 
Supposed  to  be  fond  of  wine,   which 
increased  the  virulence  of  their  \  • 
62.     The   brazen   serpent   broken   to 
piece 
Shakar  (Greek  sikcra)  'sweet  drink,'— 

see  Appendix  B,  418. 
Shakspeare— on  'the  invisible  spirit  of 

wine,'  xliv. 

Shahkar — see  Appendix  B,  422. 
Sibylline  oracles — on  a  period  of  abun- 
dant food  and  joy,  2 
Shaw,  Dr  T. — the  meaning  o: 
Shicron — name  of  a  Jewi>h  town,  67. 
Sin — incurred  by  a  neglect  to  do  i, 

good,  382. 
Slavery — defended,  as  drinking-customs 

are,  by  an  appeal  to  Scripture,  379. 
Smith,  Dr  E. — on  alcohol  in  any  <|uantity 
as  a  disturber  and  weakener,  xliv,  262 
(foot-note). 
Smith,   Rev.  Dr  Pye— on  the  vine  after 

the  Deluge,  10. 
Smith's,     Dr    \V.,     'Dictionary  of    the 

Bible  ' — error  as  to  tirosh,  xviii. 
Smith's,  l)r  \V.,   Latin  and  English  Dic- 
tionary— quoted,  on  fbrius,  etc.,  9. 

— t.j  be  avoided,  263.     Not  to  be 
set  before  others,  273. 
Sober-minded — for  its  Scripture  use,  see 

H.  under  sophron,  428. 
Sodom — wine  of,  13.     Vine  of,  62  (foot- 
note). 

Solima — stone  wine-pre. 
Sophocles — his  use  of  neepko,  363. 
i/y — >ee  A  '-4*9' 

reiping — tiieir  inseparable 
section,  350-1. 
Speechley — hi*  work  on  the  vine  quoted, 

180-1. 
Spirit—  \  enty-one  defini- 

\iii  (foot-note). 
Spong<-  28$. 

(foot- 
note i  of  the  Hi 
be  tu                      .   On  nifthn 
the  \\                                >  ye  drink  it,'  343 
IT  attribute* 
.  in   t  >   the 
vine,  390. 


466 


INDEX. 


Stephanus — his  definition  of  neephalios, 
362. 

Stephens — his  received  Greek  Text,  A.  D. 
1550,  xlvi. 

Steudel,  Dr — on  submission  to  Scripture, 
xxii. 

Stowell,  Canon — on  man  causing  an  ap- 
parent discord  between  science  and 
Scripture,  xix. 

Straying — like  a  drunken  man,  114,  164. 

Strong  drink — forbidden  to  the  priests 
when  officiating,  36.  Forbidden  to  the 
Nazarites,  41.  When  permitted,  53. 
Forbidden  to  Samson's  mother,  71. 
Said  to  be  'raging,'  133.  Not  to  be 
desired  by  princes,  143.  Only  suited 
to  the  hopeless,  144.  Becoming  bitter 
to  the  taste,  165.  Ruinous  to  priests 
and  prophets,  170.  Enervating  effect 
of,  181.  Forbidden  to  John  the  Bap- 
tist, 292. 

Stuart,  Professor— on  Joseph's  brethren 
making  merry  with  him,  21.  On  the 
Nazarites  not  being  permitted  to  use 
vine-fruit,  44.  On  the  wine  used  at 
the  passover,  283. 

Stum — abbreviation  of  muslum,  xl. 

Stumblingblocks — to  be  removed,  263-4, 
322. 

Subject — nature  of,  part  of  the  context, 
xxiv. 

Syr  and  syrceum — referred  to,  xxvii. 

Suetonius — his  account  of  Tiberius  Caesar, 
293;  of  Claudius  Caesar,  315;  of  Nero, 
310. 

Suidas  —  on  fteukos,  xl,  313.  His 
definition  of  neephalioi  tkusai,  362. 

Surfeiting — reproved,  299. 

Surenne— definition  otsoiil,  full,  drunken, 
427. 

Swinburne — on  the  preservation  of  fresh 
grapes  in  Spain,  278. 

Sycophant — derivation  and  use  of  the 
word,  229. 

Syrup — derivation  of,  xxvi. 

Symmachus's  Greek  Version  of  the  Old 
Testament  —  when  prepared,  xlix. 
Quoted,  3,  23,  42,  62,  83,  84,  116-17, 
119-124,  131-2,  134,  151-2,  154,  156, 
158-9,  166-7,  169-171,  176,  181,  185, 
203,  208. 

Syriac  Version  of  the  Old  Testament — 
quoted  42,  52-3,  57,  65,  70,  77,  85, 
108,  113-115,  118-9,  I24>  I26,  129, 
130,  133,  135-138,  143-4,  155,  160, 
163,  165,  167,  169,  170-1,  202-3,  2°S> 

2I7-I8,  221-2,  231,  238,  240,  246. 


Table  of  Contents,  v. 
Tacitus — on  the  drinking  customs  of  the 
ancient  Germans,  10. 


'  Take  away  the  heart ' — how  to  be  under- 
stood, 219-20. 

Talmud,  composed  of  the  Mishna  (the 
text)  and  two  Gemaras  (commen- 
taries)—  sanction  of  drunkenness  at 
the  feast  of  Purim,  112.  On  the 
'  blessings  '  for  fruit,  etc.,  218.  Refer- 
ences  to  the  use  of  wine  at  the  pass- 
over,  229,  284.  Traditions  respect- 
ing the  supply  of  drugged  wine  to 
criminals,  287,  291. 

Targums,  expositions  of  the  Old  Testa- 
ment—  their  authors  and  character 
described,  xlix.  Quoted,  3,  9,  10, 
II,  13,  15,  21-2,  25,  36,  41-2,  46-49, 
51-53,  60-62,  64-5,  70-1,  77,  79,  80, 
82,  85-86,  108-9,  IIO>  115-16,  118, 

120-122,  124,  126-7,  130,  133,  143-4, 
147-149,  151,  156,  1*9,  1 60,  163,  165, 
169,  I70-I,  176,  198,  203,  206,  208, 
217-220,  222-3,  225-6,  228,  230-Ir 
236-240,  246-7,  251. 

Tatham,  Archdeacon — his  objections  to 
unfermented  wine  at  the  Lord's  Sup- 
per, 277. 

Tatian — his  abhorrence  of  wine,  253. 

Tavernier,  Baron — on  the  wine  used  at 
the  Lord's  Supper  by  the  Christians 
of  St  John,  282. 

Temperance  —  true  meaning  of,  149. 
Justly  used  to  designate  the  total 
abstinence  movement,  292,  317-18. 
Should  form  a  subject  of  preaching, 
318.  A  fruit  of  the  Spirit,  350.  Its 
comprehensiveness,  377. 

Temperance  reform — a  harbinger  of  the 
gospel,  292. 

Temperate — for  use  of,  in  N.  T.,  see 
Appendix  B,  under  enkratees  and 
sopkron,  428. 

'  Temperate  in  all  things  ' — the  abuse  of 
this  phrase  corrected,  334. 

Temptation — in  the  garden  of  Eden,  no 
justification  of  the  use  or  sale  of  in- 
toxicating drinks,  3.  Lessons  to  be 
drawn  from  the  trial  in  Eden,  4.  Of 
God,  by  man,  26.  How  associated 
with  the  use  of  alcoholic  liquors,  261-2, 
264.  Not  chargeable  upon  God,  380. 

Theocritus — his  allusion  to  vinegar  used 
by  reapers,  77- 

Theodore,  Emperor  of  Abyssinia  —  the 
evil  effects  of  his  intemperance,  270. 

Theodoret — on  Tatian 's  abhorrence  of 
wine,  253. 

Theodotion's  Greek  Version  of  the  Old 
Testament  —  when  composed,  xlix. 
Quoted,  I,  62,  117,  131,  133,  135,  136, 
143,  158,  169,  171,  178,  181. 

Theognis — his  use  of  nffpho,  364. 

Thevenot — on  the  buckets  used  in  the 
East,  309. 


INDEX. 


467 


Therapeutic  ('  healers  ')  —  their  profes- 
sion, 256.  Philo's  testimony  to  their 
purity  and  abstinence,  257. 

Thomson,  J. — lines  from  his  '  Seasons/ 
on  palm-wine,  18  (foot-note). 

Thumos,  heat,  fury,  391. 

7/'///«  (The) — on  paradise,  6.  On  the 
destruction  of  corn  in  the  manufacture 
of  ardent  spirits,  132.  On  armor-plate 
rolling  without  strong  drink,  175. 

Timothy — to  keep  himself  pure,  371. 
Might  use  a  little  wine,  371-374. 

Tirosh — not  a  fluid,  bu*.  the  solid  fruit 
of  the  vine,  15,  51,  53,  70,  117,  129, 
179,  185,  217-220,  223,  226,  236,  244. 
See  also  •  Vine-fruit'  and  Appendix  B, 
414.  Variously  translated.  By  Wal- 
ton, nntstum,  47,  53,  etc.  By  Arabic, 
etztr,  'juice,'  47,  52,  104,  etc.  By  St 
Jerome,  vindewitf,  52,  106.  By  Aquila, 
fruit,  52,  165.  By  Gesenius,  grape, 
vine-fruit,  165-7. 

Tirosh-lo- Yayin  ('Tirosh  not  Yayin') 
—quoted,  on  the  size  of  grapes  in  Syria 
and  England,  46.  On  ****)  157-  On 
the  color  of  grape-juice,  180-1  (foot- 
note). On  oil-wine,  197. 

Tokay  wine — how  produced,  31. 

Tongue — in  what  sense  full  of  deadly 
poison,  380. 

Total  abstinence — see  '  Abstinence '  and 
•Temperance.' 

'Touch  not,  taste  not,  handle  not,'  358. 

Trench,  Archbishop— on  the  drawing  of 
the  water  by  the  servants  at  Cana, 
and  the  character  of  the  miracle 
wrought,  303. 

Trees — bearing  fruit  not  to  be  cut  down, 

56- 

Truth — stronger  than  wine,  187.  Sym- 
bolized by  'living  water,'  394. 

Tyndale's  English  Version  of  the  New 
Testament  (A.  n.  1527) — quoted,  267, 
275.  295.  303.  3»7,  328.  333.  355.  366. 
367.  372. 

U 

Unfermented  things — alone  permitted  at 
the  passover,  and  why,  27.  See  Ap- 
pendix B,  under  matzah  and  azttmtt. 

Unfermented  wine — can  it  be  preserved  ? 
xxxviii.  Mr  F.  Wright's,  xxxviii,  86. 
Made  near  Cincinnati,  xxxviii.  How  to 
preserve  it,  xxxviii,  xli.  Improved 
by  age,  why,  xxxix,  294.  Whether 
used  at  the  institution  of  the  Lord's 
Supper,  277-283.  Used  by  Eastern 
churches,  282.  Reasons  for  its  use  by 
modern  churches,  285-6.  Recipe  for 
its  domestic  manufacture,  286.  Words 
for,  or  applied  to  [see  Tirosh].  Dios- 
corides,  xl.  Gleukos,  used  by 


Josephus,  18.  Suidas,  312-313.  Sweet- 
cider,  314.  Khamrah  =»=  Ya\in  ;  le- 
gend from  Talmud,  15,  25.  Tar- 
gum  on  Canticles,  151.  Boiled  wine, 
208.  Oitii's  used  by  Anacreon,  22 ; 
Philo,  249;  Papias,  276.  1' 
sherap  and  pekmcz,  '  wine  ' ;  Turkish, 
boiled  wine  or  syrup,  443.  Arabic 
ntbeeJh,  unintoxicating  wine,  445. 
Yayin  and  vinos,  22,  60,  and  Appendix 
C,  431.  I'inurn,  used  by  Aquinas, 
xxxix,  285;  by  Dindorf,  202;  by  an- 
cient and  modern  authors,  xxxix,  Mont- 
gomery, 8.  Thomson,  18.  Macgregor, 
312.  See  445. 

Ure,  Dr  A. — on  grape -juice  before  fer- 
mentation, as  sweet  wine,  xli.  On 
the  prevention  of  fermentation  by  re- 
moval of  yeast,  168. 


Valpy,  F.  E.  J.— on  mttstitm  and  mfrum, 
xli.  His  derivation  of  neepho,  362. 

Vashti — her  banquet,  no. 

Vine— planted  by  Noah,  legend  of,  9. 
Cultivated  in  Egypt,  17,  123-4.  Fable 
of  Jotham,  70.  Sitting  under,  a  sign 
of  security,  88,  245.  Species  growing 
wild,  91,  248.  Planted  on  hi!!- 
1 88,  225.  Price  of,  in  the  time  of 
Isaiah,  161.  Of  Sibmah,  161,  199. 
Languishing,  165.  Dried  up,  226. 
Its  wood  only  fit  for  fuel,  206.  On 
the  phrase  '  a  vine  in  thy  blood,'  206. 
•  Fruit  of,'  290.  A  type  of  Christ,  310. 
See  also  Appendix  B,  under  gephen  and 
amptlos. 

Vine-dressers,  75,  99,  179,  201,  226. 

Vine-fruit — value  of,  in  the  East,  xxviii, 
93.  See  Appendix  B,under  'Tirosh, '414. 

Vinegar  —  forbidden  to  the  Nazaritcs. 
41.  Given  to  Ruth,  77.  Prophetic 
allusion  to,  121.  Proverbs  concern- 
ing, 132,  138.  Offered  to  Christ, 
mingled  with  gall,  anil  refused,  287. 
Offered  to  Him  on  the  cross,  and 
received,  287-8,  291,  300,  311. 

Vineyards — Mosaic  rules  concerning,  39, 
40.  Their  narrow  paths,  49.  Not  to 
be  sown  with  diverse  seeds,  58. 
Might  be  plucked  by  the  passer  by, 
59.  Not  to  be  gleaned  by  the  owner, 
59.  Naboth's,  desired  by  Ahab,  90. 
Of  the  wicked,  114.  Avoided  by  the 
wicked,  115.  In  flower,  151,  153  4- 
Solomon's,  155.  Measured  by  yokes, 
159.  Of 'red  wine,'  168.  Devastated, 
230-1.  Parable  of,  273,  290.  St  Paul's 
reference  to,  332. 

Vinet — on  the  possibility  of  great  errors 
in  the  Church,  xxxiii. 


468 


INDEX. 


Vintage  —  of  Abi-ezer,  a  proverb  for 
scarcity,  69.  Celebrated  by  the  She- 
chemites  with  songs,  71.  Failure  of, 
described,  159,  173,  199,  223,  241. 
Shouting  to  cease,  162.  Prolific,  245. 

Virgil — on  the  site  of  vines,  158.  On 
sweet  must,  441. 

Vow — of  the  Nazarites,  41.  Assumed 
by  St  Paul,  315-6. 

Vulgate  (The)  Latin  Translation  of  the 
Old  and  New  Testament — when  and 
by  whom  executed,  xlix.  Quoted,  3, 
9,  12,  13,  15,  1 6,  21-2,  27-29,  31-33, 

36,  41-2,  44,  47,  49,  52-3,  55-57,  59- 
68,  70-72,  77,  79-86,  88-9,  91-93,  96- 
138,  141-144,   H7-I56,  158-171,  173- 
179,  181-183,  185-189,  191,  198-200, 

2O2-2O9,    211-12,    214,    217-232,    235- 

240,  242-248,  265,  274,  295,  333,  353, 
355,  367- 

W 
Wages — wasted   in   intoxicating  drinks, 

243- 

Watchfulness — connected  with  sobriety, 
360-1.  'To  prayers,' 385. 

Water — highly  valued  in  the  East,  14, 
88,  127,  174-5.  Israelites  murmured 
for,  29.  Song  of  the  tribes,  48.  Offer 
of  payment  for,  by  the  Israelites,  81. 
King  Saul's  cruse  of,  83.  Supplied  to 
Elijah,  88.  Not  given  to  the  weary, 
114.  An  emblem  of  conjugal  affec- 
tion, 130.  Given  to  the  thirsty,  140, 
164.  Proverb  concerning,  141.  The 
'stay  of  water,'  157.  A  refreshment 
to  the  smith,  175,  205.  A  cup,  if 
given  to  a  disciple,  to  be  rewarded, 
266.  Living  water,  309.  A  type  of 
Christ,  335.  Represented  by  Plato  as 
the  neephon  f/ieos,  'abstemious  deity,' 
363.  The  water  of  life,  394. 

Water-pots — at  the  marriage  feast  in 
Cana,  302. 

Water-drinker  —  meaning  of  the   term, 

Webster's   (Dr)   Dictionary  —  definition 

of  must  as  wine,  xli. 
Webster  and  Wilkinson's   '  Notes  on  the 

New  Testament' — on  the  phrase  'one 

is  hungry  and  another  is  drunken,'  339. 

On  the  words  '  appearance  of  evil,'  366. 
Weisinger — his   view  that  bishops  only 

are  restricted  to  monogamy,  xxxvii. 
tVells  used  by  Abraham's  herdsmen,  14. 

Song  of  the  well,  48.  Bethlehem's,  87. 

Jacob's,  309. 
VVesley,   Rev.  John — on  the  Nazarites, 

37.  On  fortunes  made  in  the  liquor 
traffic,   375-6.     On  raising  a  revenue 
from  the  sale  of  the  '  poison  ' —  ardent 


spirits,  389.  On  Societies  for  reforma- 
tion of  manners,  380. 

Westminster  Assembly  of  Divines — their 
Annotations  quoted,  209,  219,  235. 

Wetstein — icferred  to,  378,  389. 

'  Whatsoever  things  are  true,' etc. — the 
great  principle  of  Christian  life  and 

duty,  355-6- 

Whitby,  Dr — on  'temperate  in  all  things,' 

WicliPs  English  Version  of  the  New 
Testament  (A.  D.  1380) — quoted,  267, 
292,  295,  301,  303,  317,  328,  372. 

Wilkinson,  Sir  G. — on  the  culture  of  the 
vine  in  Egypt,  17.  On  the  opposite 
properties  of  ancient  wines,  18.  On 
vineyard-wine  and  palm-wine,  18.  On 
the  use  of  wine  by  the  kings  of  Egypt, 
19. 

Williams,  Rev.  Dr  E. — errors  of  inter- 
pretation for  want  of  closer  search, 
xxxiv. 

Wine — its  primary  relation  to  the  vine- 
cluster,  xx.  The  name  properly  applied 
to  the  juice  of  grapes  before  fermenta- 
tion, xxxix,  9;  see  also  Appendix  C. 
Preserved  in  its  grapes  from  the  crea- 
tion, 15,  251.  Made  from  impressed 
grapes,  31.  Forbidden  to  the  priests 
when  officiating,  36,  209-211.  Va- 
rieties of,  105.  Bursting  bags  for 
want  of  vent,  105,  265-6.  Wine  'of 
astonishment,'  120.  Mixed  and  foam- 
ing, 122.  Making  glad  the  heart,  125. 
Wine  'of  violence,'  130.  Prepared 
by  Wisdom,  131.  Described  as  'a 
mocker,'  133.  The  lover  of,  not  to  be 
rich,  134.  When  riot  to  be  looked 
upon  (desired),  136-138.  Not  to  be 
drunk  by  kings,  143.  Only  adapted 
to  produce  oblivion,  144.  Followed 
after  by  the  Preacher,  147.  To  be 
drunk  with  a  merry  heart,  148. 
Causing  mirth,  149.  Spiced,  154. 
Mixed  with  water,  156.  Inflaming 
effect  of,  159.  Ceasing  to  abound,  166. 
Ruinous  to  priest  and  prophet,  1 70-1 72. 
Argument  on  its  title  to  be  accounted 
the  strongest  of  all  things,  187.  Asked 
for  by  children,  202.  Of  Helbon, 
208-9.  Refused  by  Daniel  and  his 
friends,  211.  At  Belshazzar's  feast, 
214.  Said  'to  take  away  the  heart,' 
219.  Defiling  the  king  and  princes 
of  Samaria,  222.  Of  Lebanon,  224. 
Failure  of,  225.  Often  condemned, 
229.  Given  to  the  Nazarites,  230. 
Drunk  in  bowls,  231.  A  defrauder, 
239.  Inflaming  drink,  240.  Old 
preferred  to  new,  294.  Of  Arcadia, 
295.  Opimian,  295.  Miraculously 
produced  at  Cana,  the  kind  and  quan- 


INDEX. 


469 


tity  considered,  304-307.  Mingled 
with  gall  and  myrrh,  287,  291.  St 
Paul's  declaration  concerning,  324. 
Contrasted  with  the  influence  of  the 
Holy  Spirit,  354-5.  Its  nutritious 
value  156  times  less  than  that  of  beef- 
steak, 370.  A  little  allowed  to  Timo- 
thy* 371.  Use  of,  by  bishops,  dea- 
cons, etc.,  367,  377.  Of  God's  wrath, 
391-2;  and  of  fornication,  391-393. 
See  also  Appendix  B,  under  yayin, 
ahsis,  StU'eh,  khamar,  tirosh%  shemah- 
rtm,  ashishah,  khamaht  c  inos,  gleukos  ; 
and  Appendix  C. 

Winebibbers— condemned,  135. 

Wine  countries — their  supposed  sobriety 
not  real,  171,  235-6. 

Wine-press — the  nature  of,  and  references 
to  those  used  at  Bhadoom  and  Solima, 
xxx.  Of  Zeeb,  69.  Abounding  with 
tirosh,  129,  227-8.  Trodden  by  the 
Messiah,  180.  Trodden  by  Jehovah, 
202.  Trodden  by  foreign  nations,  228. 
Small  produce  of,  244.  Of  God's 
wrath,  391,  393.  See  also  Appendix 
B,  under  yeqe&,  gath,  purah,  421. 

\Vine-vat  (or  wine-fat) — nature  of,  290. 

Wisdom — her  invitation  to  drink  of  her 
mixed  wine,  131.  Justified  by  her 
children,  295. 

Wolff,  Rev.  Or  —  his  interviews  with 
modern  Rechabites,  196. 

Women — intemperance  of,  peculiarly  de- 
grading, 80.  Among  the  ancient  Ro- 
mans prohibited  from  using  wine,  369. 
In  Austria  very  sober,  369. 

Wordsworth,  Dr — on  St  Paul's  advice  to 
Timothy,  373. 

Work — the  hardest  performed  without 
intoxicating  drink,  175. 


Wormwood  wine — its  nature,  203.  See 
'  Absinthe.' 

Worms — destructive  to  vines,  60. 

Wounds — associated  with  wine,  297. 

Wright,  F. — his  un fermented  sacramental 
wine  favorably  noticed  by  Dr  II 
xxxyiii  (foot-note).   Improves  with  age, 
xxxix.    Proved  by  experiments  to  con- 
tain no  alcohol,  xlii. 

Words — examples  of  their  various  appli- 
cations, xix,  xxxv. 

Wylie,  Rev.  J.  A. — on  the  wines  of 
Lebanon,  224. 

X 

Xenophon  —  his  account  of  the  fall  of 
Babylon,  215.  His  definition  of  '  the 
temperate  man  '  (enkratees},  317.  His 
account  of  the  ancient  tranoi,  338. 
On  the  address  of  Cyrus  to  his  chiefs, 

V 

Yayin,  '  grape -juice ' — its  generic  sense, 
xx.  Its  derivation,  xxv.  Different 
senses,  xxvi-vii.  See  also  Appendices 
B,  C,  and  D. 

Yitzhar,  'orchard-fruit' — derivation  of 
the  name,  xxix.  See  Appendix  B. 
Not  oil.  Translated  'fruit'  by  Sep- 
tuagint,  189.  Orchard-fruit,  associated 
with  corn  and  vintage-produce,  see 
Tirosh. 

Yonge,  F. — his  definition  ofntfphon,  362. 

Yeqev,  'press'  —  derivation  and  mean- 
ing of,  xxx,  421.  _, 


Zabian  '  Book  of  Adam  ' — noticed, 
Zythus  (barley-wine  or  beer),  18. 


160. 


In  closing  this  volume  of  Sacred  Exposition,  we  would  direct  the  mind  of  the 
sincere  Student  and  Truth-Seeker  to  the  marvelous  manner  in  which  modern 
science  at  last  is  compelled  to  lay  offerings  upon  the  shrine  of  Divine  Truth.  Dr 
W.  B.  RICHARDSON,  F.  R.  S.,  of  London,  writing  in  the  Medical  Times,  thus 
concludes  his  elaborate  inquiries  into  the  action  of  alcohol : 

"  Speaking  honestly,  I  cannot  by  the  arguments  yet  presented  to  me  admit  the 
alcohols  through  any  gate  that  might  distinguish  them  as  apart  from  other  chemical 
bodies.  I  can  no  more  accept  them  as  foods  than  I  can  chloroform,  or  ether,  or 
methylal.  That  they  produce  a  temporary  excitement  is  true,  but  as  their  general 
action  is  quickly  to  reduce  animal  heat,  I  cannot  see  how  they  can  supply  animal 
force.  I  see  clearly  how  they  reduce  animal  power,  and  can  show  a  reason  for 
using  them  in  order  to  stop  physical  pain  or  to  stupefy  mental  pain  ;  but  that  they 
give  strength — /.  e.  that  they  supply  material  for  construction  of  vital  tissue,  or 
throw  force  into  tissues  supplied  by  other  material — must  be  an  error  as  solemn  as 
it  is  wide-spread.  The  true  character  of  the  alcohols  is,  that  they  are  agreeable 
temporary  shrouds.  The  savage,  with  the  mansions  of  his  soul  unfurnished,  buries 
his  restless  energy  under  their  shadow.  The  civilized  man,  overburdened  with 
mental  labor  or  with  engrossing  care,  seeks  the  same  shade;  but  it  is  a  shade  after 
all,  in  which,  in  exact  proportion  as  he  seeks  it,  the  seeker  retires  from  perfect 
natural  life.  To  resort  for  force  to  alcohol,  is,  to  my  mind,  equivalent  to  the  act 
of  searching  for  the  sun  in  subterranean  gloom,  until  all  is  night." 

What  a  striking  comment  that,  upon  the  oldest  wisdom — 'WiNE  is  A  MOCKER.' 


WILL  YOU  HELP  SPREAD  THE  TfiUTHt 


Do  you  ask,  dear  reader,  what  truth  ?  Well,  suffer  me  to 
explain.  Our  country,  and  all  its  great  interests  of  health, 
industry,  intelligence,  and  morals,  is  cursed  by  intemperance ;  and 
the  work  of  the  Christian  church  marred  and  hindered  by  its 
defilement.  The  great  principles  of  the  Temperance  movement 
are,  by  infidel,  sensual,  and  interested  men,  opposed  with  the  alle- 
gation, that  the  Bible  sanctions  the  use  of  inebriating  liquors, 
and  therefore  that  drinking  is  right!  This  doctrine  has  been 
the  bane  of  the  church,  and  has  occasioned  the  downfall  of 
myriads  within  its  pale,  and  is  still  leading  millions  more  to  the 
same  impending  doom.  I  am  now  an  old  man  in  my  78th  year, 
and  for  over  thirty  years  have  had  this  matter  on  my  mind. 
From  the  beginning  I  rejected  the  notion  that  any  word  of  God, 
truly  interpreted,  contradicted  the  verdict  of  Experience  and 
Science  as  to  the  noxious  character  of  strong  drink.  In  my 
Enquirer,  and  other  periodicals  (from  1835  to  '43),  I  held  that  the 
'cup  of  blessing'  and  *  wine  the  mocker'  must  refer  to  things 
essentially  different  in  quality.  In  this  position  I  was  sustained 
by  many  eminent  scholars  and  writers  —  such  as  Stuart,  Bush, 
Bishop  A.  Potter,  Nott,  Goodell,  Duffield,  Chapin,  among  the 
clergy,  and  Chancellor  Walworth,  Prof.  C.  A.  Lee,  E.  James  and 
L.  M.  Sargent,  among  the  laity. 

In  an  initial  endeavor  to  explore  and  explain  so  elaborate  and 
profound  a  problem,  it  was  inevitable  that  some  lapses  and  errors 
should  occur,  but  after  all  the  criticism,  the  main  position  is  left 
untouched  and  impregnable.  English  writers,  especially  three, 
have  pursued  the  inquiry  to  the  end,  and  two  of  them  have  con- 
centrated the  established  results  of  all  previous  research,  and  of 
their  own  study,  into  one  great  volume,  which  it  seems  to  me,  as 
to  many  others  better  able  to  judge  of  the  mere  learning, 
demonstrates  the  harmony  of  scripture  truth  with  temperance 
teaching,  lifts  the  whole  question  out  of  the  region  of  mystery, 
and  vindicates  the  Bible  from  the  aspersions  of  the  sensualist  and 
sceptic. 

THE  TEMPERANCE  BIBLE  COMMENTARY 

is  the  book  I  refer  to.  The  English  edition,  obtainable  here  only 
for  three  dollars,  is  now  handsomely  reprinted,  with  valuable  addi- 
tions, and  can  be  had 

FOR  TWO   AND  A   HALF   DOLLARS, 

payable  on  delivery.  In  referring  you  to  the  opinions  of  learned 
men  and  the  press  as  to  the  character  of  the  work,  I  solicit  you  tc 
subscribe  and  read,  and  to  induce  your  friends  to  do  likewise,  so 
God's  truth  may  be  promoted,  and  suffering  men  may  be  saved. 

EDWARD  C.  DELAVAX. 
SCHENECTADY,  N.  Y.,  Feb.  14,  1870. 


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